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SERMONS 



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MY. JOSIAH J. FINCH; 



MEMOIR OF HIS LIFE. 



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CHARLESTON: 



SOUTHERN BAPTIST PUBLICATION SOCIETY, 

255 King-Street. 

1S53. 







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Entered, according to Act of Congress, in the year 1853, by 
THE SOUTHERN BAPTIST PUBLICATION SOCIETY, 

fin the Clerk's Office of the District Court of the United States, for the District of 
South-Carolina. 



CHARLESTON : 
STEAM POWER PRESS OF WALKER AND JAMES. 
No. 3 Broad-streeL 



^ 



3- 



CONTENTS. 



SERMON I. 

Pag*. 
WOBTH OP THE SOUL, - - - - - 1 

SERMON II. 
Value or Religion, ----- 13 

SERMON III. 
Business of the Gospel Ministry, - - - 20 

SERMON IV. 
Office of a Bishop, ----- 50 

SERMON V. 
The Pastor's Conflicts, ----- 70 

SERMON VI. 

Wrong State of the Heart, qq 

SERMON VII. 

Perversity of the Will, - - - - 91 

SERMON VIII. 
Obdurate Impenitence, - - - - - 109 

SERMON IX. 
Ashamed of Christ, - - - - - 111 

SERMON X. 

Importance of Confessing Christ, - - - 133 

SERMON XI. 
Terms of Discipleship, ----- 133 



IV CONTENTS. 

SERMON XII. 

Christian Ordinances, - 147 

SERMON XIII. 

Moral Effects of Baptism, - - - 179 

SERMON XIV. 

Living for Christ, - - - - 191 

SERMON XV. 
Christian Faithfulness, - - - - 208 

SERMON XVI. 

Love in Religion, - - • - - - 218 

SERMON XVII. 

Confession of Faults - - - - - 227 

SERMON XVIII. 

Religious Weapons, - - - - 237 

SERMON XIX. 
Duties and Dangers in relation to Civil Affairs, - 252 

SERMON XX. 

Sabbath School Lecture, - - - * - 265 

SERMON XXI. 
Counsels to the Young, .... 273 

SERMON XII. 
Counsels to the Aged, - - - - - 283 

SERMON XXIII. 

Benefit of Sorrow, ----- 293 

SERMON XIV. 
The Saints' Rest, ..... 303 



BIOGRAPHICAL SKETCH 



OF 



REV. JOSIAH J. FINCH. 



Josiah John Finch, eldest son of Caswell and Temperance Finch, 
was born in the county of Franklin, State of North-Carolina, Febru- 
ary 3d, 1814. 

His father, a man of remarkable modesty, delicate sensibility and 
retiring deportment, was almost wholly giveu to books and teaching, 
in which employment he spent, consecutively, forty of the best years 
of his life. In fidelity and efficiency, as an academical teacher, he 
stood without a rival in the region in which he lived. As a conse- 
quence, naturally resulting from indefatigable devotion to his calling, 
the physical and moral training of his children devolved, for the most 
part, upon their mother. And, fortunately for the important trust thus 
committed, that mother was endowed with uncommon energy, stern 
integrity, and a large share of disciplinary talent, tempered by the 
spirit of divine grace. She taught her offspring to remember their 
Creator in the days of their youth ; to be obedient, reverential, honest 
and truthful, and to shun evil company as they would a deadly serpent 
or a contagious malady. And, as a happy reward for her faithful 
training, she has lived to see her entire offspring, consisting of three 
sons and two daughters, hopefully converted to Christ, and regularly 
initiated into his church and consecrated to his service. Now may 
she say with pious Simon — " Lettest thou thy servant depart in peace." 

The principles inculcated in early youth, the counsel and advice 
received in the nursery, and the rigid discipline which characterized 
his training during boyhood, the subject of these sketches ever regard- 
ed as the foundation of his Christian character. How few parents, 



VI MEMOIR, 

especially mothers, properly appreciate, or at all realize, the awful 
responsibility which rests upon them as guardians of their children's 
destiny ! Led by a false tenderness to hold slackly the reins of go- 
vernment, choosing rather to be called indulgent parents than strict 
disciplinarians — their children soon learn to despise restraint, and 
thus the evil propensities of their depraved natures, unsubdued and 
unsanctified, take possession of their hearts, and poison the whole cur- 
rent of their subsequent life. 

The early developments of the subject of our narrative, were deci- 
dedly precocious. When very young, he manifested a remarkable 
fondness for books, which, together with a self-reliance that charac- 
terized him through life, led him to progress in learning about as 
rapidly at home as at school. When about seventeen years old, he 
was convicted of sin and converted to Christ. He was immediately 
received into the fellowship of the Baptist Church, worshiping at 
Maple Springs, M. H., about four miles east of Louisburg. Very soon 
after joining the church, he manifested great mental solicitude and 
anxiety. Being interrogated, by his mother, as to the cause of his 
apparent distress, he, after some hesitation, replied — " There is some- 
thing more for me to do." " Well, my son," rejoined his mother, not 
precisely understanding the import of his reply, " do you feel it to be 
your duty to lead in family worship 1 If so, I would not let it trouble 
me, but would enter promptly and cheerfully upon the duty." " More 
than that, mother," he again replied. "I feel that there is a great 
and awfully responsible work before me, for which I am not prepared. 
My education is too limited, and the means for completing it are not 
at hand."* The education of Josiah, at the time of which we speak, 
had advanced but little beyond the rudiments of the English. 

There being a general religious influence, in other words, a revival, 
throughout the community, neighborhood prayer meetings were fre- 
quent. In these Josiah took an active part, in the performance of 
which, from the beginning, he evinced powers of conception and force 
of delivery which astonished his acquaintances. At eighteen years of 
age he was regularly ordained to the ministry by a presbytery called 

*Here, it is proper to remark that, though Mr. Finch possessed sufficis nt means to 
have given his children a finished education, yet his property, consisting entirely of land 
and negroes, most of them expensive, afforded him but little ready money, so that his 
sons, in the acquisition of a collegiate education, to which each of them aspired and 
attained, had to rely almost entirely upon their own exertions. 



MEMOIR. Vll 

by the church at Maple Springs. He soon afterwards entered the 
academy at Louisburg, then under the charge of Mr. John Bobbitt. 

Here, with studious application, he spent two sessions, during which, 
b addition to his literary engagements, he preached regularly to the 
church at Maple Springs — a practice which he afterwards condemned, 
expressing his regret that it had the sanction of his early example. 
The principal part of the year 1834 was spent at the academy in 
Raleigh. In 1835 he went to Edenton, and soon after became pastor 
of the church at that place ; in which capacity he served them till the 
winter of 1836, when, feeling the necessity of a more thorough educa- 
tion, he resigned his charge in Edenton, and, in January, 1837, be- 
came a student at Wake Forest College. Having spent two sessions 
at the college, during which he received calls to the churches at Co- 
lumbus, Mississippi, and Newbern, N. Carolina, he returned to Eden- 
ton, and preached to the church there during the winter of 1837 ; was 
married to Miss Mary Louisa Wiles, the 13th of February, 1S3S, and 
removed to Newbern the following week, and settled as pastor of that 
church. Here, with studious application and persevering zeal, he 
spent seven of the best and happiest years of his life. The affection- 
ate kindness with which he was received and always treated, the un- 
limited confidence reposed in him, the readiness of his congregation to 
appreciate his services, and to co-operate in his labors, all conspired 
to encourage him in his duties, and to unite his affections to the people 
of Newbern with a devotion which he fondly cherished to the end of 
life. In resigning his charge in Newbern, he was prompted, not by 
inclination, but by a sense of duty. And, though separated from them, 
he still cherished the most lively and abiding interest in all their plans 
and operations. In a letter to a member of his late charge, written 
Feb. 3d, 1845, some time after he left Newbern, we find the following : 

" I am exceedingly anxious about your affairs, and shall continue 
bo until you are supplied with a competent pastor. No one know9 
how my heart is set upon the welfare of my late charge in Newbern, 
or what a painful struggle I have endured in separating from them. I 
was as happy in my relations to them as falls to the lot cf most pas- 
tors in this jarring world, and, had the state of my health permit- 
ted, I should have continued. * * * * Whether our separation 
is temporary or final, must be left for future events to determine. I 
never felt a sweeter consciousness of being useful than when I brought 
my labors to a close in Newbern. I had the confidence of the com- 



V1U MEMOIR. 



munity ; I was helping, somewhat, to educate the public mind ; I was 
moulding the character of as interesting a class of young persons as 
can be found any where ; and, although there was not what is called 
a revival, the congregation was growing in numbers, intelligence and 
piety. I have left many plans unfinished, from which I find it hard to 
tear myself. I have left many friends whose places will never be 
filled." 

Among the plans to which he refers as being left unfinished, the 
chief, perhaps, was the erection of a new church edifice, in an eligible 
part of the town, which was, to him, for several years, a subject of 
absorbing interest and anxious solicitude. In regard to this subject, 
we copy the following extract from a letter dated April 28th, 1845 : 

" I have not been so pleasingly astonished in some time, as I was 
when I came to that part of your letter which informed me of recent 
movements respecting the new church. A great burden, I can assure 
you, has thereby been removed from my mind. When I commenced 
that subscription, it was with the full determination to carry the thing 
through, if life continued. I fully believed it would be done. But 
when I came away, I began to look with despair upon my cherished 
plan, fearing it would be suffered to die away, like others that had 
preceded it. But since my departure a new advocate has espoused 
the cause, and, as the lot is purchased, I now enjoy the confident hope 
that the work will be done. 

" For the last few years my mind has been anxiously occupied with 
two great plans : One was the formation of the Union Association, 
which was consummated last October, and the other, the building of 
a new church in Newbern. I have not been anxious without cause, 
and the Lord will not let me be disappointed. He will show us, at 
last, that all things work together for good." 

He lived to realize the consummation, also, of this, his second plan. 
From a letter, written June 27th, 1848, in reply to an invitation to 
attend the dedication, we make the following extract : 

" I need not assure you, I know, that I make a painful sacrifice in 
declining your kind invitation ; for, though I have had nothing to do 
with the enterprise for some years past, the toils and anxieties to which 
I, with yourself and a few others, were subjected at its commencement, 
cause me to feel some personal interest in it. And, though I may 
never be permitted to preach in it, and, perhaps, never to worship in it, 
I shall cherish it as one of the proudest recollections of my life, that 
we pressed the measure of building at the time we did, against active 
opposition and secret distrust. We commenced it in the name and for 
the glory of God ; we recommended it to God, in prayer, before bringing 
it before the public, and we felt assured it would sooner or later sue- 



MEMOIR. IX 



ceed. It is now done ; slowly, but surely, it has risen, till the utmost 
wishes of its projectors are gratified. May the Holy One now fill it 
with his presence and blessing, and make it the abode of many re- 
deemed spirits, is the earnest prayer of 

Your brother in the Lord, 

J. J. Finch." 



In the Fall of 1844, he received a call to the church in Raleigh — a 
location which, while it did not, at that time, present a very inviting 
field of labor, promised, at the least, the improvement of his health, 
then delicate, and, consequently, enlarged capacity for arduous and 
energetic labor. He was thus induced to sever the numerous ties 
which so strongly united his heart to the people with whom were 
associated the tender recollections of his first permanent pastoral ser- 
vices, and to whom he had endeavored, for seven years, faithfully and 
zealously to dispense the word of life, and seek, in Raleigh, the gene- 
rous sympathy and warm-hearted friendship which had so lightened 
the burden of his labors in Newbern. In January, 1845, he took 
charge of the church in Raleigh ; simultaneously with which, Mrs. Finch 
opened a female school, which, in a year or two, attained to such a 
degree of interest and importance as to require much of the time and 
labor of Mr. F. The combined labors of both the church and school 
very soon so prostrated his health, as to compel him to resign his charge 
of the church, which he did in July, 1848, hoping that a suspension 
of his labors would enable him to recruit his physical strength and 
regain his lost health. Thus, in the meridian of his usefulness, sud- 
denly, unexpectedly and prematurely, to relinquish the work, which 
for eighteen years, had occupied his whole heart and mind and strength, 
and in which he had reached a degree of proficiency rarely attained 
by one so young, was, to him, a trial which can be understood and 
appreciated by those only who have experienced a like separation 
from their choice pursuits, and a breaking up of the heart's cherished 
plans. At first, his nature was a little rebellious ; he would sometimes 
give way to such expressions as — " How marvellously inscrutable are 
the ways of Providence ! For nearly twenty years have I labored 
closely, night and day, endeavoring to do good, and to fit myself for 
increased usefulness ; but, just as I am prepared to work with compara- 
tive ease and pleasure, I am laid aside." 

He gave up his charge in Raleigh with sad reluctance. He had 



X MEMOIR 

won the confidence and esteem of his church and congregation, as 
was demonstrated by their active co-operation and cheerful acquies- 
cence in all his plans and efforts to advance the cause of Christ. The 
church entertained a very high appreciation of his services, and the 
warmest attachment for his character and moral worth, as may be 
seen from the following letter from the Executive Committee, in reply 
to his, tendering his resignation : 

Rev. and dear Brother Finch : 

Your communication to the Executive Committee, with a tender of 
your resignation as Pastor, to be presented to the Baptist Church here, 
has been received and considered. The Committee deeply sympathise 
with you on account of the providential affliction that has induced you 
to take this step. 

Having, for the last three years, enjoyed the happy privilege of 
attending upon your ministry, and as members of your charge, of 
co-operating with you in all your plans and efforts to advance the 
cause of Christ in our midst, we are pained at the idea of separating 
from one to whom our affections are bound by so many associations. 
But amid our gloom and distress of heart, we derive no little consola- 
tion from the hope that, in His own good providence, you will be 
restored to health and to the relations which have so long existed be- 
tween us — relations, the remembrance of which will ever recall vividly 
to our minds, your anxiety, your labors and plans in behalf of the best 
interests of the church under your charge. 

The following was adopted in committee : 

" Resolved, That, in view of all the circumstances, the committee 
cannot object to presenting the resignation of Rev. J. J Finch, to the 
church." 

By order of the Ex. Committee. 

W. W. Vass, Sec'y. 

Raleigh, July 8, 1848. 

After resigning his charge in Raleigh, being unable to use his voice 
in propagating the truth and principles of the gospel, and retaining 
i unimpaired, the active vigor of his mind, he concluded that he might 
still, by the use of his pen, contend, somewhat, for the faith which w T as 
once delivered unto the saints. He consequently commenced a series 
of articles on the subject of " Remission,'* which were published in 
the Biblical Recorder, but soon discontinue^ them because of peculiar 
circumstances. This was his last public service, except preaching a 
very few times to his intimate friends, whom he assembled at his own 
house. Though at times he seemed flattered by favorable turns of 



MEMOIR. X\> 

his disease, he, from the beginning, understood its character, and, in a 
letter to his mother, predicted its probable result. Guided in his pre- 
diction by a thorough knowledge of Physiology, he indulged no idle 
speculation or groundless apprehension ; but, tracing the symptoms to 
their causes, he saw that their tendency was fatal, and that death and 
eternity were, to him, matters of immediate concern ; he, therefore, from 
the beginning, wisely contemplated these solemn subjects with special 
reference to his own case, as we learn from the following extract, 
which we copy from the letter above referred to : 

" For the last week, my thoughts have been directed mainly to eter- 
nity, and my own preparation to enter it, as I felt that so irail a tene- 
ment could not stand long under such violent attacks on the lungs. 
And I have been amazed to find how little we are ordinarily impressed 
with the words death and eternity, even when we speak earnestly 
about them. There is some strange delusion upon the minds of men 
which prevents them from being affected wiih the facts of their condi- 
tion. For myself, I hope I may be able to live, hereafter, more under 
the influence of eternity, and less under that of the present world. " 

During his illness, when conversed with as to the strength of his 
hope in the hour of affliction, his reply was — " T stand upon the prin- 
ciples of the gospel." And on this foundation he did stand, even 
amid the contending elements of life and death, of soul and body, of 
time and eternity, until, on the 21st of January, 1850, in the 36th year 
of his age, his frail body, worn out with disease, resumed its place in 
the earth, and his triumphant spirit, released from the trammels of 
flesh, entered happily upon that rest which remaineth for the people 
of God. 

Thus was lost, to his family, an affectionate, devoted husband, a 
fond and doting father ; — to the church, an efficient minister, a con- 
sistent member, a safe counsellor, a bright and shining light ; — and to 
the community, a ripe scholar and polished gentleman. 

The Baptist State Convention is an institution to which he was 
warmly attached, and in all its plans and measures he felt and mani- 
fested the most lively interest. At its session, held at Louisburg, in 
October, 1850, the following report was submitted by the committee on 
" Special Changes," and adopted by the Convention : 

" Since the last session of the Convention, some of its warmest 
friends and supporters have been removed to their eternal reward. 
Among these, the first was our beloved brother, Elder J. J. Finch. 



XU MEMOIR. 

Brother Finch was no ordinary man. Possessing a clear, well-culti- 
vated, vigorous niind, a sound, discriminating judgment, with extraor- 
dinary powers of application, united with a firm, uncompromising 
adherence to the monitions of a thoroughly enlightened conscience, 
he occupied one of the first positions among us in efficiency, in in- 
fluence, and in usefulness. He was identified with all measures of 
improvement and progress, and was emphatically foremost in every 
good work. He labored ardently and zealously to elevate the position, 
to promote the success and extend the triumphs of our beloved Zion. 
To 'the truth as it is in Jesus,' he was devotedly attached, and to its 
propagation and defence he consecrated his talents, his influence, his 
health and his life. His death is, therefore, a severe loss to the de- 
nomination, and to this Convention in particular. He was its firm 
friend, its active and efficient officer, and was always present at its 
sessions to aid by his counsel and experience in its deliberations. But 
he will never meet with us again. He is gone, as we believe, to be a 
member of that higher Convention of the spirits of just men made 
perfect. Let us, therefore, brethren, while we bedew his memory 
with our tears, and sympathize with those who most deeply feel his 
loss, not ' sorrow as those without hope,' for, l as we believe that Jesus 
died and rose again,' even so have we confidence that our brother 
sleeps in Jesus, and will appear with him in glory." 

A few reflections on his character as a man, a Christian, a Minister 
and a Pastor, will close this imperfect sketch. As a man, he was 
remarkable for integrity, sincerity and candor. Few men act and 
speak with the fearless independence which characterized J. J. Finch. 
He sought to win no man's favor, patronage, or good opinion, by 
affected blindness to his imperfections, or hypocritical acquiescence in 
his erroneous opinions. If he believed a man to be destitute of prin- 
ciple, or wanting in integrity or moral character, he would not induce 
such a one to believe that he was entitled to the same respect and con- 
sideration as if he were ever so pure. Evincing, thus, a proper and 
natural discrimination in his estimate of character, and, in this respect, 
differing from a large majority of mankind, including even ministers 
of the gospel, he was thought, by some, to be proud and unsociable ; 
but those who understood his character, who knew his uncompromising 
disapprobation of wrong, who were familiar with his refined taste and 
delicate sensibility, best understood the groundlessness of such a 
charge. He was not indiscriminate in his associations ; he did not give to 
all men the same cordial reception, and hearty shake of the hand, because 
he did not esteem all alike, did not feel towards all the same cor- 
diality ; and, with him, to act contrary to feeling, was inconsistency 



MEMOIR, Xlll 

amounting to hypocrisy. He made no false professions of friendship, 
refrained from flattery and ceremonious compliments, and hence, in 
the estimation of the world, was candid to a fault. Far better were it 
for the world, did the same fault more generally obtain — were men 
less disposed publicly to wink at those faults in others which, privately, 
and behind their backs, they unsparingly condemn. Who can calcu- 
late the amount of moral reform which would be effected, were the 
wise and good every where, candidly to discountenance those who, by 
unworthy acts or wicked association, forfeit their claim to public 
esteem ! Why it is that he who purloins his neighbor's purse is de- 
nounced, from Dan to Beersheba, while he who defrauds in trade, or 
frequents the haunts of dissipation, suffers no loss of standing in soci- 
ety, and no change of treatment from the wise and good, it were, per- 
haps, difficult to tell. Saying the least, however, it is evidence of a 
corrupt state of public sentiment, which, though it does not amount to 
total depravity, calls loudly for reformation. 

What is it that debases a man but immoral conduct and wicked 
deeds ; and by what authority is a difference instituted between the 
moral turpitude of drunkenness, for instance, and that of theft I If 
we shun the society of a man because, by an act of theft, he is so 
degraded as to pollute the atmosphere in which he moves, with what 
consistency can we greet, with cordiality, him who is addicted to fraud 
or drunkenness ? From the very nature of the case, a man who enter- 
tains proper views and feelings, must be offended at that which is 
improper ; for such a one, therefore, to affect to relish the society of 
an individual whose character he does not admire, is to practise down- 
right hypocrisy ; — so thought J. J. Finch, and hence the complaint of 
pride. 

As a Christian, he was uniform, consistent and conscientious. Pos- 
sessing, naturally, a delicate sense of propriety, and a modest shrink- 
ing from personal notoriety, he made but little noise about his religion, 
choosing rather that his piety should be evinced by acts of devotion to 
God and to his cause, than by profuse tears, long prayers, and loud 
professions. His comfort and crown of rejoicing, were derived from 
faith in Christ and the promises of his word. His piety was of that 
character which enabled him, at all times, to give an answer to those 
who asked him a reason of the hope that dwelt in him. His light, as 
a Christian, shone with a steady blaze, reproving the opaque masses of 



XIV MEMOIR. 

moral deformity that came in his pathway, and demonstrating the 
capacity of man to reflect the light which emanates from the charac- 
ter of God. 

As a minister. Few men combine so many of the true elements of 
ministerial excellence as were to be found in the character of Rev. J. 
J. Finch. He was dignified in deportment, graceful in gesture, clear in 
conception, systematic in arrangement, simple and chaste in language, 
distinct in articulation, forcible in delivery, with a sweet mellow voice 
and commanding personal appearance. His sermons will be found 
practical and edifying, excelling in unity, conciseness and simplicity. 
It will be seen that his object was to instruct, rather than please ; to 
convince the judgment, rather than feed the imagination or tickle the 
fancy. His discourses being composed of thought, and not of words 
merely, always produced a decided impression. His Christian prin- 
ciples and views of doctrine, were free from all the heretical isms that 
everywhere disturb the Church of Christ. As a Baptist, without 
bigotry or illiberality, he contended manfully and uncompromisingly 
for a proper observance of the ordinances of the Bible — preaching 
neither Armenianism, hyper-Calvinism, Antinomianism, nor Campbell- 
ism, he " shunned not to declare the whole counsel of God." Ear- 
nestly desiring that the tendency of his ministry should be to build up 
and establish the kingdom of Christ upon a sure and lasting basis, he 
sought to affect the minds and consciences of men, avoiding those 
boisterous harangues designed to arouse the passions and move the 
physical feelings. If he were the means of accessions to the church, 
he desired that they should be genuine disciples of Christ, filled with 
the love of God and the light of the Holy Ghost. 

He obeyed with studious exactness the instruction of Paul to Timo- 
thy — u Study to show thyself approved unto God, a workman that 
needeth not to be ashamed, rightly dividing the word of truth." With 
extraordinary application, he attained, at the age of 35, to a degree of 
mental discipline which comparatively few acquire in a life-time. He 
read much, he wrote very much. To writing, however, he referred as 
the main source of his improvement as a minister. As a pastor, he 
was devoted to his flock ; faithful in dispensing to them that food 
which, through much labor and toil, he culled from the word of life ; 
and, in return, was esteemed and beloved by his people. 

Regarding with sacred veneration the responsible position that he 



MEMOIB, XV 

occupied, he endeavored scrupulously to maintain the dignity of his 
office, and the purity of the sacred desk. He invited no man into his 
pulpit, of decided incapacity, or of questionable character. In his 
public acts, no personal considerations could induce him to yield one 
inch in opposition to principle. 

His views of church government and moral discipline were pecu- 
liarly good. His churches were rarely troubled with internal feuds or 
personal contentions. Entertaining the highest regard for the decorum 
of his church, he required his congregation to observe the strictest rules 
of order. 



SERMON I. 



WORTH OF THE SOUL. 

What shall a man give in exchange for his soul? — Matt. 16: 26. 

Every human being has an immortal soul. 
Whatever diversity may appear in the tempera- 
ment, habits and resources of men, here is one point 
where all are equal — all have spirits that will live 
forever. This consideration alone attaches an im- 
portance to man that belongs not to any other living 
being. In animals we see more strength, sometimes 
more sagacity, and often more prudence, than we 
see in man ; but the recollection that they are mor- 
tal — that a few short years will put a final period 
to their existence, and that no further account will 
be taken of them through eternity, sinks them into 
comparative insignificance. But when w 7 e look at 
man, and remember that the visible form before us 
is not half of the mighty being — that, unseen, there 
is a spirit, mysteriously connected with the body, 
which will feel and move through eternal ages — 
that when the body shall be corruption and dust, 
1 



% Z WORTH OF THE SOUL. 

this spirit will be suffering or enjoying — when all 
this is considered, it will invest man with a fearful 
importance. A man may by transgression blast his 
reputation — intemperance will exhaust the energies 
of his mind and body — and sinful indulgence will 
fit him for eternal suffering ; but all this cannot 
quench the cravings of an immortal soul, nor blot 
its existence from the scale of being. In honor 
and disgrace — in poverty and riches — in purity or 
guilt — in bliss or woe — man is immortal ! 

How then can we reconcile the immortality of 
the soul with the indifference which is manifested 
towards its interests ? How shall we account for 
the fact, everywhere visible, that the people are so 
careful for the body, so shrewd in planning for its 
convenience, so diligent in acting for its welfare, so 
devoted to its adorning and comfort, while the soul, 
the undying part, is left to perish ? It is no crime 
for a man to provide for his body, and to act v/ell 
his part as an inhabitant of this world, but it cer- 
tainly is to neglect his soul — to make no provision 
for his eternity. It is not wrong to attend to our 
temporal interests, but it is wrong for them to be so 
attended to as to interfere with our immortal inter- 
ests. If any must be neglected, if any are to be 
sacrificed, we certainly cannot hesitate to say, it 
should be our temporal interests. If both can be 
promoted together, it will be as it should, and will 
afford matter for thankfulness; but if flesh and 
blood offer obstructions — if temporal gain will be 
spiritual loss — if the friendship of the world can 



WORTH OF THE SOUL. 6 

only be enjoyed at the expense of God's favor — 
surely a consideration of our immortality should in- 
cline us to that side where the loss or gain is eter- 
nal. In saying this we are certain that it has the 
concurrence of the judgments of all. And yet, in 
a majority of cases, temporal considerations triumph 
over eternal. While the body is amply provided for, 
the soul is left to starve. More is done for time 
than eternity — and God's displeasure is incurred 
rather than man's ! 

It was a foresight into this predominance of 
worldly influence, that led the Saviour to speak the 
sentiments connected with the text. He knew that 
the faithful following of himself would often be at- 
tended with temporal sacrifice — and he also knew 
that many would shrink from this, and sacrifice their 
souls rather than temporary advantage. To pre- 
vent this as much as possible, he says that such as 
shall seek to save their life shall lose it. He exhib- 
its the value of the soul in contrast with the whole 
world, and leaves us to draw the conclusion that 
though the world be possessed, it would not furnish 
an equivalent for one lost soul. 

In pursuing the subject, we shall consider the dan- 
ger of losing the soul, and the hopelessness of re- 
deeming it when lost. 

In considering the danger of losing the soul, we 
must inquire into its present condition and future 
prospects. And as our remarks are designed to 
have a special bearing upon the impenitent now 
present, we would ask them if the present state of 






4 WORTH OF THE SOUL. 

their souls is not one of guilt, condemnation and 
death? Taking the Scriptures for our guide, is it 
not quite certain that if you die as you are, you will 
be lost ? In answering these questions it becomes 
you to look to the former exercises and present state 
of your hearts. Can you find, among all the expe- 
rience of the past, true repentance for your sins — a 
repentance that consists not of tears and bodily tor- 
ture, but of real grief of heart, produced by a sense 
of God's holiness and love, and followed by the out- 
ward abandonment of sin ? Can you find the exer- 
cise of a true and living faith — a faith not of the 
head only, but also of the heart ? a faith that not 
only credits the historic account of the Saviour, but 
appropriates his benefits — a faith that not only be- 
lieves him to be a Saviour, but receives him as such? 
If you cannot answer these questions in the affirma- 
tive, then, according to the Scriptures, you are in a 
perishing state. For in these it is affirmed by the 
Saviour himself — "Except ye repent, ye shall perish : 
he that believeth not shall be damned : and he that 
believeth not is condemned already." It will afford 
no relief to your case to say that you have not been 
grossly immoral ; that you have tried to render to 
your fellow men their dues ; that you have per- 
formed many good deeds ; and have a conscience 
void of offence. This, it is true, is saying a good 
deal — a great deal more than every one can say : — 
but it does not touch the points upon which the pas- 
sages quoted charge you with guilt and condemna- 
tion. What, though you are not grossly immoral ; 



WORTH OF THE SOUL. O 

you are not what God requires you to be — you have 
not done what he requires you to do. What, though 
you render to men their dues ; you have not rendered 
to God his due — you do not with the heart believe on 
his Son — and it is upon this that the sentence of con- 
demnation is pronounced. And even if you have a 
conscience void of offence, it is no certain sign that 
there is no cause for offence in your case. If the 
sentiment be good that men generally believe that 
which they wish, it is reasonable to infer that many 
pronounce favorably upon their course only because 
they wish it to be so — and then draw comfort from 
their conclusion and not from the reality of their 
condition. But of whatever else you are clear, if 
you have not repented and believed, in the gospel 
sense of these terms, the sentence of condemnation 
stands registered against you, and you are exposed 
to the wrath of God. Remaining then, as you are, 
only with an impenitent and unbelieving heart, you 
must perish. 

But the difficulties in the way of this change 
show that there is much danger of your being 
lost. 

Among these difficulties, the aversion of your 
hearts to the gospel plan of salvation is not the 
least. This constitutes one chief point in the con- 
troversy between God and sinners. The morality 
of the gospel is generally approved. None object to 
the honesty which it inculcates, or the benefits which 
it promises. But when you come to the spirituality 
of religion — when you come to the conditions upon 



6 WORTH OF THE SOUL. 

which it is granted, and the medium through which it 
flows — when Jesus is exhibited as the only Saviour, 
and subjection to him is urged as indispensable to 
salvation, it is here that the carnal heart is offended. 
Without any complaint against the life of our Sa- 
viour — without any objection to the system of mor- 
als which he inculcated — there is yet an aversion 
to his government, and an unwillingness to be saved 
by him, deeply settled in every natural heart. To 
approach him as dependant criminals, and ask him to 
remove the sentence of death, to submit the heart 
to his control and to become indebted to him for 
righteousness, sanctification and redemption — this is 
too much for the proud hearts of men. Have you 
any hope that this repugnance will cease? Do 
you expect to entertain different views and feelings 
towards the Saviour from those which you now en- 
tertain ? If you do hope for a change for the better, 
upon what is that hope founded ? What is to pro- 
duce it ? Is it the preaching of the gospel and the 
Spirit of God ? But the combined agency of these 
has been acting upon you for years without success. 
It is true they have sometimes made you tremble in 
view of your condition — your heart has throbbed 
with fear, and the involuntary tear has started in 
your eye as they have pressed home a sense of your 
guilt, and urged you to accept of forgiveness. But still 
the reluctance of your heart was unconquered, and 
is unconquered still. The arrows of truth have 
fallen thick about your heart, have entered it deep- 
ly, and have often left it bleeding in anguish ; but 



WORTH OF THE SOUL. 7 

its enmity still continues. It has come out from the 
struggle not only unsubdued, but rather hardened 
by the severity of the encounter. It is not as tender 
as it once was — not as easily convinced, engaged 
or persuaded. It is less influenced by the truth, and 
less inclined to receive Jesus Christ, than it was per- 
haps years ago. Is this, then, your condition, after 
the gospel has instructed and warned you, after the 
Spirit has striven, and friends have interceded in your 
behalf? What then is to overcome the obduracy 
and aversion of your heart ? What can be brought 
to bear upon you, that has not been tried sufficient- 
ly ? Can you expect any more help in the future 
than you have had in the past ? The gospel has 
been opened unto you in all the fullness of its mer- 
cy, argument and persuasion. More will not be 
granted. Miracles will not now be wrought for 
you. You will receive no other gospel, nor have 
the offer of any other Saviour ; and if the appointed 
agencies have acted upon your heart without suc- 
cess, and no others will be granted, upon what ground 
can you hope that your present condition will be 
changed ? And yet unless it is, destruction is inev- 
itable. 

But again : 

You are not only averse to the only way of sal- 
vation, but you are strongly inclined to that which 
leads to certain destruction. You cannot be ignor- 
ant that your propensities lead you to many indul- 
gences which God has forbidden, and that these 
have a strong hold upon your heart. But these will 



8 WORTH OF THE SOUL. 

insure the displeasure of God ; and if continued, will 
result in the certain loss of the soul. And what is to 
prevent this ? Who can persuade sinners to turn 
away from their sins, to break off from habits that 
have become as a right eye, or a right arm — to 
throw away the gains of injustice, the spoils of 
covetousness, or the gratification of pride and re- 
sentment 1 It is difficult to stop the progress of 
sin, even where the subject of it has himself become 
willing to forsake it. But when the will and deter- 
mination of its victim go the other way, it sweeps 
on with resistless impetuosity : and when it has 
reached a certain point, and has become a confirmed 
habit, the sturdy oak is not more unyielding to the 
force of persuasion. "Can the Ethiopian change 
his skin, or the leopard his spots ? then may ye 
learn to do good who are accustomed to do evil." Let 
habit and inclination go together, and they will gen- 
erally bid defiance to all opposition. And sinners 
are not only " accustomed to do evil," but they love 
to do it ; they take delight in doing the things for- 
bidden, and walking in the way that leadeth to 
death! Think of your sinful habits and indulgences — 
think what a hold they have upon you — how wil- 
lingly you yield, and how hard it is to loose you 
from their dominion — and you have an impressive 
proof of the dangerous condition of your soul. 
Again : 

The difficulty of bringing you to realize your 

nger increases it. Were a man dangerously ill, 

and yet insensible of his condition, and incapable of 



WORTH OP THE SOUL. V 

being convinced of his danger, but little hope would 
be entertained of his recovery. Or if one were 
asleep, surrounded by a burning building, and could 
not be aroused, we should think his case hopeless. 
And is not this exactly the case with impenitent sin- 
ners ? Are not their souls diseased with sin ? Does 
not the Scripture say that from the crown of the 
head unto the sole of the feet there is nothing but 
wounds, bruises and putrifying sores ? Does is not 
represent transgressors as exposed to the vengeance 
of eternal wrath ? And has not the alarm been 
given ? But notwithstanding all this, you do not 
feel that you are diseased, you do not realize your 
danger, do not believe it ! Is there not ground to 
fear that you will sleep on as you are, until the 
scenes of another world are thrown around you ? 
Should this be so, the loss of your soul is certain. 

And even those who feel to some extent their 
danger, and admit the necessity of a change of 
heart and conduct, have become so accustomed to 
procrastinate, that their salvation is exceedingly 
doubtful. Every Sabbath we publish the gospel to 
many who feel and admit its claims, and who 
promise themselves that at some time they will 
yield to them. They only object to an immediate 
surrender. Something must be done ; some obstruc- 
tion must be removed ; some benefit must be gained; 
and then the great business of immortality shall be 
commenced. To say nothing of the inconsistency 
of such a course, in attending first to temporary 
trifles in preference to immortal interests, consid- 
1* 



10 WORTH OF THE SOUL. 

er how hazardous it is. Life may terminate before 
you get ready to prepare for eternity ; or if it con- 
tinues, you may find yourself deserted by the 
Spirit. You are dependent on God for sanctifying 
grace and the needful strength to perform your du- 
ties. What if these should be denied you in the 
hour when you call ? Procrastination has placed 
others beyond them, and it may place you there. 
The success with which you have hitherto put off 
your return to God and the commencement of a 
life of holiness, furnishes too much ground for 
the fear, that you will continue to put off till it is too 
late ! 

All that has now been said, upon the danger of 
losing the soul, is rendered more fearful, when it is 
added that there is no hope of redeeming it when 
once lost. Other injuries can be repaired ; other 
losses admit of restoration. Lost property can be 
restored by industry : lost reputation can be re- 
gained by good conduct ; and wasted health may 
be regained by prudent management. But who ever 
lifted his lost soul from the region of despair, and 
restored it again to peace and happiness ? Who 
has ever returned from that dismal abode — who 
ever will? Not one. As the tree falls so it will 
lie forever. The Scripture offer of pardon, and the 
space for repentance, are confined to the present 
state. Hopelessness settles upon all beyond. Full 
and free as may be the provisions of the gospel, and 
sufficient as they are to save the chief of sinners, they 
exert no saving influence upon any soul in the place 



WORTH OF THE SOUL. 1 1 

of final despair. Its epitaph is, " He that is filthy 
let him be filthy still." 

And if it were possible to redeem a lost soul, 
there is nothing that we could present that would 
be an equivalent. What could we give in ex- 
change ? What would be sufficient ? Tears and 
sighs, honors and riches, in the greatest abundance, 
would not. These all continue but for a little 
while, and then vanish away. But the soul is eter- 
nal. The world does not contain its price ; nor 
could a thousand, such as this, effect its deliverance 
from the pains of eternal death. 

To think of summers yet to come, 

That I am not to see ; 

To think a weed is yet to bloom 

From dust that I shall be ; 

To think when home and earth are fled, 

And times and seasons o'er, 

When all that can die shall be dead, 

That I must die no more ! 

Ah ! where will then my portion be? 

How shall I spend eternity 1 



12 VALUE OP RELIGION. 



SEEMON II. 



VALUE OF EELIGION. 

For it is not a vain thing for you ; because it is your life.-— Deut. 
23: 47. 

This is a part of Moses' address to the congre- 
gation of Israel, a short time before his final depart* 
ure from them. He recounted, in their hearing, the 
benefits which they had received at the hands of 
the Lord, reminded them of their crimes and pun- 
ishments, and delivered them a series of instructions 
and warnings to save them, if possible, from evils 
into which he was fearful that they would fall after his 
decease. And the more deeply to impress upon 
them the subject of his exhortation, and to get them 
to set their hearts unto all the words which he tes- 
tified among them, he assured them that what he 
had urged was not a vain thing for them, because 
it was their life — a reason sufficient, one would 
think, to have secured the most exact observance of 
his precepts. But with all these solemn charges and 
cautions, many of them verified the prophecy with 
which he commenced his address : " For I know 
that after my death ye will utterly corrupt your- 
selves, and turn aside from the way which I have 
commanded you ; and evil shall befall you in the 
latter days, because ye will do evil in the sight of 
the Lord, to provoke him to anger through the work 
of your hands." 



VALUE OF RELIGION. 13 

What Moses here said of his instructions, may be 
applied with emphasis to the precepts of Christian- 
ity ; and what he foretold respecting Israel, is equally 
fulfilled by mankind generally. 

To treat a very serious matter with coarse ridi- 
cule and contempt, is not the way to bring it into 
disrepute with men of sense. Many an asperser 
has defeated his own end in overshooting the mark 
in his efforts at detraction, and making merry over 
ruined innocence. Many a lawyer has lost his 
cause by attempting to prove too much, and making 
light of what every body saw to be stubborn facts. 
Not to admit what may be clearly proved, is to 
bring all that one may say, under suspicion, and 
when this is done, success is hopeless. This is the 
reason that some of the most violent thrusts that 
have been made at Christianity have fallen harm- 
lessly upon it, and so far from crushing it, have 
tended to multiply its friends. The slightest ac- 
quaintance with the subject will convince any man 
that it is invested with fearful solemnity — that he 
has much suspended upon it — that it is productive 
of much good. And for any one to make it the 
subject of sport and scoffing ridicule, is to mock the 
most anxious throbbings of his heart. And hence 
there is no remedy more effectual to check the pro- 
gress of a half-way infidel, than to bring him occa- 
sionally in contact with the coarse invective of riot- 
ous opposers of Christianity. This is becoming to 
be so generally known that such attacks are com- 
paratively rare, and our hearers are in but little 
danger from this quarter. 



14 VALUE OF RELIGION. 

But there is a line of conduct, far removed from this, 
which treats religion as a vain thing, and from which 
much more evil is to be apprehended. There is a 
cold neglect which, though no less criminal, will 
be no less fatal, than direct opposition. Were some 
visiter from a distant region to come among us, in 
entire ignorance of Christianity, and to form his 
opinion of it from our conduct towards it, he would 
conclude that it was a vain thing, or that we were 
a vain people. He would observe that it was not 
the chief topic of conversation, nor the great ob- 
ject of pursuit, for our children or for ourselves. 

Whatever may be maintained in theory on this 
subject, the conduct of mankind clearly shows that 
they have a very low sense of the vital importance 
of the Christian religion. Harmless they may admit 
it to be, and not altogether useless — on which ac- 
count they think it not very improper to extend to 
it a small modicum of respect ; but still they think 
that its absence could make no material change in 
their condition in this life, or in their prospects for 
the life to come. For the special benefit of such, 
it seems somewhat desirable that the benefits which 
Christianity has conferred upon the world could be, 
for a few moments, withdrawn, that men might fall 
back into the state in which it found them, and in 
which they would have continued without it. 
There are but few nations that have not felt, to 
some extent, the influence of Christianity — so that 
we cannot draw an exact comparison between a 
christianized and an unchristianized state. But if 



VALUE OF RELIGION. 1 5 

we bring the best form of Heathenism in contrast 
with the worst form of Christianity, we shall per- 
ceive a remarkable difference in civilization, intel- 
ligence and morality. There is no civilized section 
of the world, properly speaking, where the influence 
of Christianity has not been felt. It is only where 
the gospel shines, that females are raised to their 
proper position, that polygamy does not abound, 
and that the human species are sufficiently refined 
or virtuous to be governed by wholesome laws. 
There were people in England a long time before 
Christianity was introduced into that island, but 
there was but little advancement to its present ex- 
alted state before that period. In this country there 
was a race of men existing when the pilgrim fath- 
ers commenced their colonies upon its shores, and 
how long they had been here has not yet been 
ascertained. But we are not ignorant of the degra- 
ded condition of the American Indians ; and, al- 
though it has been the custom to drive them further 
and farther in the wilderness, as being of such low 
natures that they could not be elevated, the spread 
of the gospel among them, by modern missionaries, 
has demonstrated the fact that an Indian's heart 
can feel like other men's, and that, under the in- 
fluence of Christian principles, he can become too 
refined and elevated in his feelings, to live half clad 
in the forest, or to while away his precious time in 
using the tomahawk and bow and arrow. New 
houses are springing up in all directions — cultiva- 
ted farms are thinning the forest — and the long- 



16 VALUE OF RELIGION. 

pent-up minds, receiving a little light, begin to thirst 
for knowledge, and schools are multiplying for their 
instruction. It is proper to ask, why these effects 
did not begin to take place before special efforts 
were made to bring them under the influence of 
the gospel? And the answer must be, because it 
is the only element that can effectually tame the 
savage, and quicken the energies of the soul, by 
placing before it sufficiently powerful motives to 
activity, while it effects an internal change in its 
character. And why are not we in the condition 
of the untutored Indian, the Hottentot and Karen ? 
What has raised us to such enviable heights above 
millions of the human race ? If it be ascribed to 
our laws, our civilization or our schools of learning, 
we have to ask, how came these advantages among 
us, and why do they not grow on Heathen as well 
as Christian lands ? But before we ascribe too 
much to intellectual cultivation or civil enactments, 
we should call to mind the fact that the brightest 
period of antiquity, in literature and science, was 
so exceedingly corrupt that, although we read its 
productions as monuments of genius, we speak of 
its morality as heathenish and abominable. But, 
whatever wisdom may be exercised in the enact- 
ment of laws, there must be moral virtue in the 
people to secure their observance. And hence the 
constant revolutions that took place among the 
ancients — their laws had but little more restraint 
upon the passions of the people than so many spi- 
der's webs. And if history and experience have 



VALUE OF RELIGION. 17 

confirmed any fact, it is this : that the morality of the 
gospel and the influence it has upon the heart, are 
essential to good government in any society. One 
illustration, out of many, is furnished in the history 
of a college in a neighboring State. Its projectors 
attempted to establish a college on a basis entirely 
free from any religious influence. A Bible was not 
allowed to go within its walls, and no professor of 
religion could be an instructor. The consequence 
was, that iniquity grew so fast, riots became so fre- 
quent, and the students so unruly, that the laws of 
the college were not respected, and the professors 
found it dangerous to attempt to execute them. 
The impolicy and absurdity of the course adopted 
being thus demonstrated, as a matter of necessity 
they introduced the Bible and religious services, 
and from that day to this they have employed a 
chaplain, annually, to enforce the precepts of the 
Bible upon the students, to keep them manageable ; 
and, although there has been a great improvement, 
yet the principles with which they set out have 
taken such hold as often to defy all resistance, 
and, in one instance, if no more, resulted in the 
murder of one of the professors. If an exact ac- 
count could be taken of the temporal benefits which 
Christianity has conferred upon mankind — could 
we see the relief it has extended to the needy — the 
instruction it has imparted to the ignorant — the 
prosperity and good order it has secured to civil- 
ized society, we should find enough to enlist every 



18 VALUE OF RELIGION. 

one in its favor, and to exhibit the folly of those who 
know it as " a vain thing." 

But this consideration, though important, is small, 
when compared with the spiritual aspect of the sub- 
ject. Beyond this span of being, there is an eternal 
state which all must soon enter. To present misfor- 
tunes we may become resigned, because they will soon 
terminate ; but where is the fortitude or the patience 
that can quietly submit to the eternal loss of the 
soul ? Yet this fearful result is suspended upon the 
reception or rejection of Christianity. Could our 
hearers be brought to realize this truth, we cannot 
believe that they would even hesitate to bow to its 
reasonable requirements. But it is to be feared 
that there is a lurking suspicion that it is not indis- 
pensable for one to become a Christian in order to 
be saved. I know you will agree with me that a 
matter so momentous ought not to rest upon con- 
jecture. One should look well to the foundation upon 
which he enters into eternity. . He cannot come back 
to rectify mistakes ; if his hope should prove delu- 
sive, his loss can never be redeemed. Many plau- 
sible considerations may be urged by the self-right- 
eous and wicked to quiet their consciences and 
establish their claims to the divine favor. But 
what is there so false or absurd as not to admit of 
a plausible defence ? How often, in artful hands, 
does the fc< w T orse appear the stronger side ?" and how 
easy it is to persuade the guilty that they ought not 
to be punished ? But in all that is urged to clear 



VALUE OF RELIGION. 19 

the guilty without Christianity, do we find no room 
to suspect deception ? Can any unbeliever assure 
himself that while crying peace and safety, sudden 
destruction may not come ? Can enough be col- 
lected to render it prudent for a person to ven- 
ture into the presence of his Maker without the 
garments of righteousness ? All we know about 
the future state has been revealed, and the same 
revelation that has brought immortality to light, 
has informed us what must be done to render us 
happy in it. It unquestionably represents the whole 
human race in a fallen, ruined state ; it most cer- 
tainly proposes salvation to those who are lost — 
from which we may justly infer that all will be 
saved, who fall in with its proposals. But what 
does it leave us to infer — what does it positively 
assert, will become of those who refuse the offers of 
the gospel ? If they were lost before the provisions 
of the gospel were extended to them, their condi- 
tion cannot be improved by the rejection of those 
terms. If they were not in a lost condition, it is 
unaccountable that so much should have been done 
to save them; that such urgency should have been 
employed in persuading them to flee from the wrath 
to come ; and that such alarm should have seized 
the consciences of those who attended upon the 
ministry of Christ and his apostles. The fact is, 
that those who pretend to safety without Christian- 
ity, modestly assume the responsibility of contradict- 
ing the Scriptures. 

But it is not only to contradict the Scriptures, 



20 



BUSINESS OF THE GOSPEL MINISTRY. 



but also common sense : — common sense teaches that 
there must be congeniality between the place and 
person — but this the contrary. 

From the vitality of Christianity, as indicated in 
these remarks, we infer : 

1. That every one should acquaint himself 
with it. 

2. That every one should yield, at once, to its 
proposals. 

3. That every one should do what he can, to ad- 
vance its interests. 



SERMON III. 



BUSINESS OF THE GOSPEL MINISTRY— A CON- 
VENTION SERMON. 

Preach the Word. — 2 Timothy, 4 : 2. 

The gospel ministry is a divine institution. The 
same facts which show that Christian churches were 
organized by divine sanction, will also show that 
an order of men were set apart to instruct and guide 
them. If some have made too much of the ministry, 
indulging in a kind of man worship, and regarding 
even the circulation of the Scriptures as useless, 
where they are unattended with the living teacher, 
others have attached too little importance to it, as an 



BUSINESS OF THE GOSPEL MINISTRY. 21 

instrument in the conversion of sinners and the 
sanctification of believers. In proof of this, we re- 
fer to the fact that many churches content them- 
selves without the living ministry — to the fact that 
so little is contributed to its support — to the fact 
that but little is done, comparatively, to send it to 
the destitute- — and to the still more astonishing fact, 
that many professed Christians are found opposing 
the measures which are used to give it to all men. 

In searching for the causes which have led to 
this depreciation of the Christian ministry, we are 
induced to believe that it results, in no small degree, 
from deficiency in the ministry themselves. Some 
of them, instead of correcting, have cultivated these 
erroneous impressions; others are so occupied with 
carnal things, that their preaching is not edifying, 
and consequently it is not valued; and others still, 
are so given to change and contention, as to render 
it doubtful whether they do more good than evil ; 
and thus, through the fault of individuals, an insti- 
tution of God, intended to confer the greatest bene- 
fit on mankind, is divested of its efficiency, and often 
sinks into contempt. 

There are many crying evils in our land, which 
call for reformation ; but the amendment must begin 
in the pulpit. It is here that many others take 
their rise, and from hence an influence must go out 
for their correction. The ministry must throw a 
sacrednessand importance around their office — they 
must so act, and preach, as to carry the truth with 
convincing power to the heart, and make men feel 
that they are the servants of the most high God, 



22 BUSINESS OF THE GOSPEL MINISTRY. 

which show unto them the way of salvation. And 
believing, as we do, that here lies the principal 
hinderance to the progress of our Zion, and the 
general spread of truth, which we have assembled 
in convention to promote, we have concluded to 
address you, on this occasion, on the primary business 
of the gospel ministry. 

1. As to the object of preaching, it might seem un- 
necessary to say that the salvation of souls should 
be the aim of every sermon, were not so many 
prostituted to inferior purposes. There are many 
pulpit exhibitions directed to other ends, much 
more than they are to the salvation of sinners. It 
is enough if they meet a professional engagement, 
or fill up the hours allotted to religious worship. It 
is enough if they suit the tastes and wishes of the 
people, and bring fame to the speaker. It is enough 
if they make manifest the party lines and increase 
the adherents of a sect, whether any are saved or 
not. And thus preaching is perverted from its ap- 
propriate object to others of an exceptionable char- 
acter. We would not have ministers indifferent to 
their fame, their secular interests, or the success 
of their party ; but none of these should be the 
prominent object of their preaching. How should 
we feel with regard to those who are sent to effect 
the deliverance of their fellows, from some tempo- 
ral calamity, should we find them pursuing other 
objects, and even entertaining the sufferers to 
whom they were sent, with discussions, which had no 
connection with their necessities ? But are not 
ministers sent to effect the deliverance of souls 



BUSINESS OF THE GOSPEL MINISTRY. 23 

from eternal death? Are they not specifically 
called ambassadors for Christ ? Is not theirs a min- 
istry of reconciliation ? And is not its object said 
expressly to be, to turn men from darkness to light, 
and from the power of Satan unto God ? Why, 
then, do they expend so much of their time and 
strength upon subjects which have no favorable 
bearing upon this great object? Why is the pulpit 
perverted from its solemn business of saving souls, 
to the use of every speculation and contrivance 
that this stirring age can invent? It is no justifi- 
cation of such a course to say that the objects to 
which it is applied are good. Farming, merchan- 
dise, literature and philosophy, are good ; but are 
these the proper objects for the labors of the pulpit? 
Law and physic are good in their place, but is the 
pulpit to attend to the business of other professions ? 
Is the saving of men so light a duty, that it leaves 
leisure to devote to other objects ? Did Paul think 
so, when he said : " Who is sufficient for these 
things ?" Did the apostles and primitive preachers 
find time to pursue so many different objects, 
and still do their duty to the souls of men ? Did 
they especially make their public discourses subser- 
vient to any other end than that of winning souls to 
Christ and establishing Christians in the faith ? 
Paul, though capable of entertaining his hearers; 
upon topics more congenial to their tastes, and 
which would have gained him much more popular- 
ity, determined to know nothing among them save 
Jesus Christ, and him crucified, because it was the 



24 BUSINESS OF THE GOSPEL MINISTRY. 

preaching of the cross that saved those that believed. 
How different, in this respect, was the strain of 
apostolic preaching, from much that passes current 
in the present day ? Then it was directed exclu- 
sively to the object of saving lost souls ; now it is 
perverted to the thousand and one projects by which 
society is agitated. And the dullness with which 
sermons are delivered and heard, arises in no small 
measure from this perversion. The preaching does 
not bear upon its proper object — the preacher is not 
inspired with the aim of pulling his hearers out of 
hell — the hearers do not feel that the preacher is 
trying to save them — and hence, their mutual 
apathy. The lawyer is not dull when he pleads 
for the life of his client. The orator is not dull 
when he speaks for the endangered liberties of the 
people. And the preacher would never be dull, if 
he always aimed, as he should, at the salvation of 
his hearers. 

2. In accomplishing this object, ministers should 
" preach the Word," relying upon that for success, 
and not other things. The term Word, as here used, 
represents the entire gospel, embracing all the doc- 
trines and duties of Christianity. This is the subject 
of the gospel ministry. Here the minds of the 
people are to be enlightened, and by this their 
hearts are to be affected and their actions controlled. 
It is not the office of the minister, the touch of his 
hand, or the mysterious virtue of ordination, that is 
to save the soul, but the truth which he is employed 
in conveying to the minds of sinners. The truth is 




BUSINESS OF THE GOSPEL MINISTRY. 25 

effective through whatever medium it passes, and 
without the truth no knowledge of mysteries, no 
gift of tongues, no chain of ordinations, can unite 
a soul to Christ. This is a point that needs careful 
consideration at the present day, when circumstan- 
ces are tending to turn the attention of the people 
from the efficacy of truth, and fix their reliance on 
men and measures. Is not the doctrine distinctly 
avowed at this day, and zealously advocated in our 
State, that truth is not efficacious unless accom- 
panied by certain ministerial attributes, and con- 
veyed through a certain line of ordinations? Those 
who have not what they call " apostolical succes- 
sion," whatever degree of truth they may feel or 
realize, " are regarded" by this school, says Arch- 
bishop Whately, either as outcasts from " the 
household of faith," or at best, as in a condition 
" analagous to that of the Samaritans of old," who 
worshiped on Mount Gerizim, or as in an intermedi- 
ate state between Christianity and Heathenism, and 
as " left to the uncovenanted mercies of God." # 
Is not this attaching too much importance to the 
personal properties of the preacher, and too little 
to the truth ? And it certainly cannot be amiss to 
ask the successors of the apostles, if their prede- 
cessors, the apostles, taught their hearers thus ? 
Did they wilfully make the impression that truth 
borrowed any of its efficacy from them ? Did they 
not, on the other hand, oppose all such impressions, 

* Kingdom of Christ, p. 115. 



26 BUSINESS OF THE GOSPEL MINISTRY. 

* 

and throwing their poor services into the shade, did 
they not point their hearers to the truth as it is in 
Jesus, as the effective agency ? As Peter and John 
went into the temple, on a certain occasion, they 
were instrumental in curing a man who had been 
lame from his birth, and all the people ran together 
into the porch that is called Solomon's, greatly 
wondering. And when Peter saw it, he answered 
unto the people, " Ye men of Israel, why marvel ye 
at this ? or why look ye so earnestly on us, as though 
by our own power or holiness we had made this 
man to walk ?" And then exhibiting to them cer- 
tain facts concerning Jesus, he adds : " And his 
name, through faith in his name, hath made this 
man strong whom ye see and know." The differ- 
ence then, to say the least, between the apostles and 
their successors, is, that the former taught that the 
people attached too much importance to this agency, 
and the latter that they attach too little ; that the 
former insisted upon the efficacy of truth, and the 
latter upon the efficacy of ordination. 

But those who are far removed from excess in 
reliance upon the grace of ordination, run into a 
similar error by relying too much upon artificial 
means, and not enough upon the power of truth. We 
have nothing to do in this discourse with the ques- 
tion, whether the Holy Spirit acts only through the 
medium of the written word, or separately, nor 
have we anything at all to do with the agency 
which is necessary to give the word success, as it 
is certainly no part of ministerial duty to control 



BUSINESS OF THE GOSPEL MINISTRY. 27 

such agency. We are concerned, at present, only with 
the fact that the truths of the gospel are the great 
means appointed to save the world, and that the 
ministry are charged with the duty of proclaiming 
them for this end. They are sent to deliver a par- 
ticular message — to open a particular subject — to 
preach the Word of Life, not human speculations 
and desires. But how many harangues there are in 
the pulpit in which there is precious little, and some- 
times not a particle, of the gospel ? Some preach 
tradition, the Philosophers and Fathers, much more 
than they do Christ and his apostles. 

Many insist constantly upon metaphysical 
subtleties that do not touch the wants or sympa- 
thies of their hearers, while many fill up their dis- 
courses with common tales and anecdotes, which 
may move the passions for a season, but which 
leave the mind unenlightened and the heart unaf- 
fected by the truths of the gospel. And what 
makes this latter expedient more dangerous is, it 
is more acceptable to the people than the presenta- 
tion of substantial truth ; it imposes less tax upon 
preachers, and is better adapted to present effect. 

The honest seer, who spake the truth of God 
Plainly, was left with empty walls ; and round 
The frothy orator, who husked his tales 
In quackish pomp of noisy words, the ear 
Tickling, but leaving still the heart unprobed, 
The judgment uninformed — numbers immense 
Flocked, gaping wide, with passions high inflamed, 
And on the way returning, heated, home, 
Of eloquence and not of truth conversed. 



28 BUSINESS OF THE GOSPEL MINISTRY. 

If it be said that sinners are not affected by the 
simple preaching of the truth, and that such excit- 
ing elements are necessary to secure their conver- 
sion, the answer is : 1. That such things are not ex- 
cluded in their proper use. There is a vast differ- 
ence between introducing incidents to clear the 
point of an argument, and to give impressiveness to 
truth, and filling a discourse with startling occurren- 
ces merely for effect. In the one case the gospel 
is preached, in the other stories are related ; in the 
one the effect is produced by the Divine word, in the 
other by physical causes, by the exciting nature 
of common facts, and the ingenuity of the narrator. 
2. That it is not for us to decide upon the efficiency 
of the means, our duty lying in preaching the word, 
not in making it effective. If it fall unheeded upon 
sinner's ears, we have fulfilled our obligation, pro- 
vided we have truly preached the word. 3. That 
it is charging the wisdom of God with deficiency 
in appointing an instrument to a certain use for 
which it is not sufficient. And 4. That whatever 
effect maybe produced by other means, sinners are 
only truly benefited in proportion as they are af- 
fected and influenced by the truth. Suppose the 
truth does fail to affect the sinner's heart, and 
to supply the deficiency, something else is brought 
forward which does succeed in producing an 
effect ; the subject is no better off than before, 
for this is not the effect required ; and though this 
may satisfy those who aim at effect only, and who 
think that good is done whenever there is an effect, 



BUSINESS OF THE GOSPEL MINISTRY 29 

by whatever agency it is produced, it cannot satisfy 
those who feel that their hearers' safety depends 
upon their being brought nearer the right influence. 
A minister, for instance, may wish to produce in his 
hearers the feeling of penitence, and for this pur- 
pose he exhibits God's goodness and their sinfulness ; 
but, to his surprise and mortification, this fails ; and 
in order to bring about the desired manifestations of 
sorrow he exhibits death-bed scenes, speaks of de- 
parted friends, and of their own approaching disso- 
lution, and he has them soon weeping ; but is there 
any penitence in this ? Ma ly are made sad and then 
joyful, by the use of such means, who have never 
felt subdued under a sense of their guilt, nor healed 
by Christ's peace-speaking blood. And it is to be 
feared that many are thus sent to their graves with 
false hopes, while many others are thereby hardened 
in sin. It should be borne in mind that it is not 
only necessary to produce a change in the minds 
and conduct of men, but a change of a particular 
type, and that this can only be produced by the 
truths of the gospel. It is not enough that the heart 
is affected, it must be affected by correct views of 
truth ; nor is it enough that a change of action is 
induced, it must be induced by the motives presented 
in the gospel : and before we pronounce the word 
insufficient for such purposes, we ought to be sure 
that we have fully and fairly exhibited it. Were 
the same pains taken to study the sacred oracles, 
that there is in collecting common-place stories, and 
were Scripture facts opened with the same clear- 



30 BUSINESS OF THE GOSPEL MINISTRY. 

ness, earnestness and force with which inferior 
things are narrated, there would be less cause to 
complain of the insufficiency of that word which the 
apostle says is quick ^ind powerful. 

3. Ministers should preach the word in its full- 
ness and proportions. The doctrines and duties of 
Christianity are not symmetrically recorded in the 
Scriptures, yet they constitute one harmonious sys- 
tem. It is the business of the ministry to compre- 
hend all the parts of this system, and to exhibit 
them to their hearers in their proper form and rela- 
tions. It is just as important that every part shall 
have its proper position, as it is that its nature 
should be properly explained. We may say noth- 
ing that is false about Christ, but if we fail to ex- 
hibit the whole truth concerning him, or give him a 
wrong position in the scheme of redemption, we 
may be strengthening sinners in their refuge of lies. 
We may properly instruct our hearers respecting 
the nature of faith and works, but if either is unduly 
elevated or depressed, or if the relation that they 
sustain to each other is not exhibited, the}^ may be- 
come satisfied with faith without works, or works 
without saving faith. We may inform them very 
correctly concerning the substance of baptism, but 
if we locate it at the wrong place in the Christian 
system, give it too little or too much magnitude, we 
may as effectually ruin them as if we had inculca- 
ted some positive falsehood. That which is salu- 
tary in its place, is often destructive out of it. We 
see this verified daily in the physical world, and it 



BUSINESS OF THE GOSPEL MINISTRY. 31 

is equally true in the moral. Much of the heresy, 
contention and division among professed Christians, 
may be traced to the fault here alluded to. Some 
parts of Scripture doctrine are pushed too high, and 
others are sunk too low. Each minister has his 
chosen points which he always preaches, while 
others, equally important perhaps, are never 
touched. Some preach altogether to Christians, 
others exclusively to sinners ; some preach nothing 
but doctrine, others nothing but duty ; some deal 
chiefly with the externals of religion, ordinances, 
discipline, etc., others leaving their hearers ignorant 
upon these points, work only upon a certain class of 
emotions; some are always insisting on election, 
and with apparent zeal for the Scripture doctrine on 
this point, run into the absurdities of Antimoni- 
anism ; others, disgusted with these excesses, preach 
so much about human liberty and ability, as to lead 
their hearers into the equally absurd excesses of 
Arminianism. And thus each wrapped up in his 
one idea, sees and talks of nothing else. Is not 
this one great fault in the American pulpit at pre- 
sent ? Is not this one source of weakness to the 
Christian ranks, and of the continual rise of parties, 
which is the greatest curse now abroad in the land ? 
What gave birth to the party called Campbellites, 
Disciples, or whatever else they choose to be known 
by? It was the undue prominence of some few 
points, and a false location of Christian baptism in 
the process of salvation. What produced Miller- 
ism, which for the last few years has created such 



32 BUSINESS OF THE GOSPEL MINISTRY. 

disturbance among the churches at the North, but 
from which a kind Providence has preserved us at 
the South ? It was the pressure of one single idea 
concerning the end of the world. What gave rise 
to the Perfectionists ? It was the excessive zeal with 
which one view of Christian perfection was incul- 
cated. And not to mention a thousand others which 
must be familiar to the reader of history, or the 
observer of events, we would ask what is it that so 
divides our countrymen at present in the political 
and ecclesiastical relations, and which, unless 
checked, must sever the Union into bleeding frag- 
ments? It is the abolition mania on a single point, 
which blazes in every newspaper, every pulpit, 
every gathering of the people, in one section of our 
country. This is made the one thing needful, 
which must speak on all occasions and be heard by 
every audience, of whatever materials composed, 
and for whatever purpose convened. Even those 
general institutions, which were organized for a 
totally separate object, and which were intended 
to combine the efforts of every portion of the Union 
on that one point where all agreed, however they 
might differ in other respects, must become tributary 
to the one idea of these enthusiasts, or they must be 
dissolved. It is not enough that they attend to the 
business for which they were constituted — it is not 
enough that they send the Word of Life to the desti- 
tute, under which sinners are converted and be- 
lievers are built up ; they must favor certain views 
respecting slavery, or nothing is done worth holding 



BUSINESS OP THE GOSPEL MINISTRY. 33 

together for. Admitting that the several classes of 
enthusiasts to which we have referred are right in 
their dews on the points at issue, which we are 
not prepared to do, still they make them productive 
of all the evil that can attach to the rankest error, 
by insisting on them too exclusively, and pressing 
them beyond proper bounds. There is more than 
one truth in the Bible to be preached, and more 
than one form of evil in the world to be corrected. 
Let us aim then, as the ministers of Christ, at a full 
exhibition of the truths contained in God's word, 
and 

" Nothing conceal, nothing extenuate, 
Nor set down aught in malice." 

When this is done, the Christian family will become 
more united, a healthy circulation will pervade our 
spiritual system, and every function will assume its 
proper activity. 

4. Ministers should preach the word seasonably. 
They should not only look into the word, to see 
what truths it contains, but into the character, cir- 
cumstances and wants of their hearers, that they 
may give to each a portion in due season. Every 
sermon should, in a certain sense, be personal — it 
should come directly to the wants and duties of 
those addressed. This is the characteristic of apos- 
tolic preaching. On the day of Pentecost, Peter's 
hearers did not have to guess that they were aimed 
at ; they were not left to infer that they might pos- 
2* 



34 BUSINESS OF THE GOSPEL MINISTRY. 

sibly be embraced in the positions advanced by the 
apostle ; they were singled out by name — " Ye men 
of Israel, hear these words " — and, continuing the 
personal form of address, he proceeds to specify 
their crimes : " Jesus of Nazareth, a man approved 
of God by miracles, and wonders and signs, which 
God did by him in the midst of you, as ye your- 
selves also know : Him being delivered by the 
determined counsel and fore-knowledge of God, ye 
have taken, and by wicked hands have crucified 
and slain," &e. The effect was electrical. "Now, 
when they heard this they were pricked in their 
heart, and said unto Peter and to the rest of the 
apostles — Men and brethren, what shall we do V 9 
How different is this from many harangues in the 
pulpit, which seem to be delivered without any 
regard to the condition or wants of the audience ! 
Some labor hard to prove what no one of their 
hearers ever doubted ; some refute objections which 
their hearers never raised ; while others are contin- 
ually correcting speculative errors which their 
hearers would, happily, never have known any 
thing about but for such attempts at their correc- 
tion. It is sometimes necessary to do this for the 
purpose of guarding the hearers against errors and 
sophistries with which they may be assailed ; but, 
as a general thing, it is best to direct the message 
to the existing wants of the people. As one shot 
will do more execution which hits the mark than 
ten thousand which miss it, so one word seasonably 
uttered, will accomplish more than volumes that 



BUSINESS OF THE GOSPEL MINISTRY. 35 

are inappropriate. The most successful preachers 
have ever been remarkable for the directness of 
their pulpit addresses. Baxter, Bunyan, Wesley, 
Whitefield and Davies, made their hearers feel that 
their own cases were pending from the beginning 
to the end of their sermons. They aimed not at 
fine expressions, and w^ere not satisfied to know 
that what they said was truth ; they aimed to fas- 
ten appropriate truth in the hearts before them, and 
by it to draw them to the cross. Hence their un- 
paralleled success. And if the same directness 
characterized the pastoral instruction of the present 
period, there would be less need of calling in revi- 
valists, and resorting to extra stimulants to arouse 
the people. Nothing is so rousing as truth. The 
reality in man's condition is more affecting than 
any fancied state ; tell any man the plain truth of 
the Bible concerning his case, press its sharp point 
upon the slumbering conscience, and he will need 
no additional stimulant. For the want of appropri- 
ateness, many discourses, which are rich in thought, 
are powerless. An audience can generally tell 
whether a minister's instructions are called for by 
the circumstances under which they are delivered 
or not, and though what is said may be true, yet it 
excites disgust if presented unseasonably. A min- 
ister may preach his distinctive sentiments at pro- 
per times and places, but to go out of the way to 
do it is highly indiscreet, and never fails to bring 
one's cause into contempt. It is not enough, then, 
that the sentiments preached be true ; they must be 



36 BUSINESS OF THE GOSPEL MINISTRY. 

dealt out as the varying wants of the hearers re- 
quire, 

5. The word should be preached affectionately. 
The manner is little less important than the matter ; 
for if the manner be disagreeable, the matter, how- 
ever important, will often fail to secure attention. 
There are some religious instructors who seem to 
think that roughness and severity are necessary 
parts of fidelity, and that scriptural discourses must 
necessarily make somebody mad. This is certainly 
a mistake. Persons are more frequently excited to 
anger by a needless attack upon their opinions, and 
a coarseness and violence in the speaker, than they 
are by the candid exhibition of New Testament 
truths. There is much indulgence of passion, 
much personal denunciation and invective in the 
pulpit and press, under pretence of contending ear- 
nestly for the faith once delivered to the saints. 
We should never shun to declare the counsel of 
God for fear of giving offence, but we should take 
care that the counsel of God is not obstructed in its 
progress by an unbecoming harshness in our man- 
ner. The for titer in re should be blended with the 
suaviter in modo. Speak the truth in love, is an 
inspired injunction, and one quite as important as 
many that are so earnestly contended for. How 
often is the greater command violated while con- 
tending for the smaller ? How often is the spirit 
of religion killed through an imprudent zeal for 
some interior member? How often are weighty 
truths rendered repulsive through the severe epi- 



BUSINESS OF THE GOSPEL MINISTRY. 37 

thets and tones in which they are conveyed ? And 
those who wield such weapons are all the time 
complaining of the prejudice and opposition to the 
truth that prevails around them, which their own 
imprudence has helped to create and strengthen. 
They are all the time croaking over the unpopu- 
larity of their cause, which their own course is 
rendering contemptible. Making allowance for 
over sensitive minds, which are ready to take fire 
at every thing that is contrary to their own views, 
there is no intelligent community that will take 
offence at the seasonable and affectionate exhibi- 
tion of a minister's sentiments on any subject that 
may come within the range of his duty. The com- 
mon fault is, that ministers are not satisfied with 
exhibiting their own sentiments ; they must need- 
lessly attack those of others. It may be proper, in 
explaining and defending truth, to refer to the history 
of religious opinions, to expose the errors of those 
who have perverted it, where our hearers are in 
danger of falling in with such errors, and to avail 
ourselves of a fair contrast between opposing opin- 
ions ; but it is wrong to be continually throwing 
out personal reflections, bitterness and invective ; 
it is wrong to occupy the sacred hours of worship 
with the discussion of topics of indifference, when 
diversity is no fault, and uniformity would be no 
great virtue ; and though it is right, sometimes, to 
expose directly the errors and sophisms of others, 
the better way is to give a full exhibition of truth 
and leave its opponents to stand or fall if they can. 



S8 BUSINESS OF THE GOSPEL MINISTRY. 

If we convince a man of the truth of Christianity, 
we most effectually guard him against whatever 
may be advanced against that important point. If we 
convince our hearers of the divinity of Christ, we 
need not ridicule the Socinians to expose their 
error. If we satisfy our hearers that believers only 
are proper subjects of baptism, of course they are 
delivered from the error that unbelieving infants 
are proper subjects. And if we prove, by substan- 
tial reasons, that immersion is essential to a valid 
baptism, we thereby explode the assumption that 
other applications of water are baptism. And thus 
all is gained that is desired, while we avoid the 
prejudices which are usually awakened by a direct 
allusion to the sentiments of others. We have said 
that it is proper to do this sometimes, and we may 
add that the perversion of the doctrines here enu- 
merated must be exposed at proper seasons ; all we 
mean is that, as a general thing, we shall most 
effectually put down error by laboring to establish 
truth. We do not materially benefit our hearers 
by exposing error. We must establish them in 
what is right ; that is the main thing. And hence, 
those discourses which deal chiefly with the nega- 
tive side of subjects, while they communicate but 
little on the positive, that may fully disclose the 
defects of erroneous theories, but do not exhibit the 
nature and evidences of the true, may lead people 
to doubt what is wrong, but will hardly bring them 
to believe what is right. And if it be proper, as a 
general thing, to exhibit our opinions upon the 



BUSINESS OF THE GOSPEL MINISTRY. 39 

truths of the gospel without needless reflections 
upon those of others, much more is this necessary 
upon those endless minor points where there may 
exist an innocent diversity. As to the dress of min- 
isters while officiating, form and attitude of prayer, 
manner of singing and preaching, and many other 
things, the Scriptures give us no specific directions, 
and those of one way should not censure those of 
another. The value of a sermon or a prayer does 
not depend upon its being written, printed or extem- 
pore, but upon the qualities of its matter : the effi- 
cacy of preaching does not depend on the garments 
or official attributes of the minister, but upon the 
degree of truth contained in his discourses, and the 
spirit in which they are communicated and re- 
ceived ; and the acceptance of sacred music does 
not depend upon its being vocal or instrumental, 
but upon its expressing the sentiments and feelings 
of the heart. While, then, we aim at the greatest 
fidelity in preaching the word, let us not be severe 
on those who differ from us on points concerning 
which that word is silent ; and while contending 
earnestly for the faith once delivered to the saints, 
let us be careful to speak the truth with love. An 
opposite course to this, betrays a little mind, vio- 
lates the express precepts of Christianity, and brings 
the cause of truth into contempt. And in conse- 
quence of this very fault, exceedingly prevalent at 
present, in this country, the press and the pulpit 
have given many a stab to the heart of Christianity. 
6. Preaching the word is not the occasional, but 



40 BUSINESS OF THE GOSPEL MINISTRY. 

the exclusive business of the ministry, to which all 
their time and energies should be devoted. Under 
a former head we have said that preaching should 
aim at the salvation of souls, not at other things ; 
and under this we say that ministers should give 
themselves to preaching the word, and not to other 
things. A minister may aim at the salvation of 
souls whenever he does preach, but he may not be 
devoted enough to preaching; he may have so many 
other things to attend to, that this is only something 
by the by. We do not mean, of course, that minis- 
ters should always be proclaiming in the pulpit. 
We mean that the duties of their office should 
constitute their business, and receive their undivi- 
ded attention. This is certainly according to apos- 
tolic instruction, which seems to us to be less re- 
garded, in relation to this subject, than almost any 
other. No minister among us feels, at his ordina- 
tion, that he then consecrates himself to the busi- 
ness of preaching, and that he is expected to devote 
himself wholly to it. The call to the ministry, ordi- 
nation, &c, only mean, it would seem, according 
to general usage, that ministers may preach occa- 
sionally, if they choose, but that the most of their 
time may be devoted to other things. Hence, a 
great many of our best preachers are school-teach- 
ers, agents, farmers, merchants, &c; and many are 
kept out of the ministry who feel drawn towards 
it, because they see no way to give themselves 
wholly to its duties, as they feel every minister 
should do. Now, how does this state of things look 



BUSINESS OF THE GOSPEL MINISTRY. 41 

in the light of that precept which, referring to the 
duties of his office, says to every minister, "Give 
thyself wholly to them ?" Doubtless there is a fault 
somewhere, and on whom does it lie? It may lie 
partly on ministers themselves. They may be too 
worldly-minded, too anxious to accumulate, too dis- 
trustful of Providence. Ministers, like their Divine 
Master, must consent to do good at great personal 
sacrifices. Some, who make their poverty an ex- 
cuse for ministerial neglect at first, change their 
plea when fortune smiles upon them ; then they 
excuse themselves because of the extent of their 
business. They have so much on hand of a secular 
nature, that they have no time, scarcely, for the 
duties of the ministry. Two questions may be put 
to such cases: 1. Why have you become encum- 
bered with so much ? and, 2. finding you are ob- 
structed in the work of the ministry by the abun- 
dance of your possessions, why do you not relieve 
yourself by distributing to those who need ? But 
the greater number are hindered rather by the pau- 
city than the abundance of their means, and this 
results, in a great measure, from unfaithfulness on 
the part of the ministry in not having properly in- 
structed the people on the duty of supporting the 
gospel. 

The sin under consideration doubtless lies more 
heavily on the churches in withholding from the 
ministry an adequate support. He who requires 
ministers to give themselves wholly to the business 
of preaching the word, has ordained that they who 



42 BUSINESS OF THE GOSPEL MINISTRY. 

preach the gospel should live of the gospel. But 
the churches have not enabled their ministers to 
live of the gospel, and hence the ministers have 
not been able to give themselves wholly to preach- 
ing the gospel ; and thus they are accessory to each 
other's failure. And what is the consequence ? 
The churches that are supplied have lean preach- 
ing, and destitute sections are uncultivated, not so 
much for the lack of laborers as for the lack of 
means to sustain them. The fields are white for 
harvest, but many who are sent to gather are dri- 
ven, by necessity, to other occupations. Souls are 
perishing by crow r ds, daily, for the lack of knowl- 
edge, and many heralds of the cross are immersed 
in worldly cares ! 

7. Finally, we remark, that it is the duty of the 
ministry to preach the word to all men. All men 
have a common nature, have inherited the same 
depravity, can be saved only by the same Mediator, 
and are hastening to the same eternity ; why should 
they not hear the same glad tidings ? On the prin- 
ciples of humanity and justice, then, we infer the 
obligation to publish the gospel to all men. If it is 
necessary for some, why not for all ? 

But we do not rest this duty on simple inference ; 
the Saviour has expressly commanded it — " Go ye 
into all the world and preach the gospel to every 
creature." This command could not apply only to 
those immediately addressed, for it wasnot in their 
power to preach the gospel to every creature ; and 
for the same reason, it does not bind any one min- 



BUSINESS OF THE GOSPEL MINISTRY. 43 

ister now to do all this himself. It only binds any 
one to do what he can for the universal spread of 
the gospel, and teaches us that the business of the 
ministry will not be discharged till every tribe, kin- 
dred and nation have heard the joyful news of sal- 
vation. More than eighteen centuries have passed 
since this command was given, and yet the larger 
portion of the earth's inhabitants are without the 
gospel. What is the cause of this delay? It is 
sometimes objected to Christianity, that it is known 
to so few of the human race, comparatively, and 
that were it what it claims to be, God would have 
made it more public. But did not the Saviour 
sufficiently provide for its publicity in the constitu- 
tion of the church and the appointment of the 
ministry, and had they been faithful to his arrange- 
ment and command, would not the gospel long 
since have been preached to all men ? Charge 
not this fault, then, to God, who gave his Son to 
die for the world, nor to the Son, who has offered 
mercy to all men, and charged his servants with 
the duty of proclaiming it ; but charge it to the 
negligence and worldliness of his servants, who 
have turned away from the high trust committed to 
them, and, Jonah-like, are sailing in pursuit of 
other things. 

In conclusion, we observe that the duties of the min- 
istry, as now specified, impose a corresponding duty 
on the church at large. When God commands the 
doing of anything, the command embraces all that 
is necessary to its accomplishment. He has com- 



44 BUSINESS OF THE GOSPEL MIN1STEY. 

manded the preaching of the word to all men. 
But the word cannot be preached without preach- 
ers, and how are they to be obtained ? God must 
provide them, it is answered, and this is true ; but 
how does he provide them 1 Has Christian instru- 
mentality nothing to do with the increase of minis- 
ters ? God provides our daily bread, but has our 
activity nothing to do with its attainment ? And are 
we not as explicitly required to pray the Lord to 
send forth laborers into his harvest, as we are to 
ask for our daily bread 1 But asking is not all ; 
what a man prays for, he is bound to use proper 
means to secure ; when a man prays for bread, he 
must exert himself to get it, and look for an answer 
to his prayer in the blessing of God upon his labors, 
by which they succeed. So when Christians ask 
the Lord to send ministers, they must seek them. 
Here is the point where Christians fail. They ex- 
pect spiritual blessings in a manner totally different 
from that in which they get temporal supplies. 
They offer a few cold prayers to God for ministers 
and grace, but labor not for them ; yet they do not 
trust to such prayers, unaccompanied with exertion, 
for food and raiment. While we rightly ascribe so 
much to the agency of God in this work, we ought 
not to overlook the means by which he operates. 
He could as easily carry on his work without min- 
isters, if he choose, as he could provide ministers 
without our help. If you say God has no need of 
your help, why may not ministers say the same ? 
And if God converts sinners through the instrumen- 



BUSINESS OF THE GOSPEL MINISTRY. 45 

tality of preachers, may he not raise up ministers 
through the instrumentality of Christians? 

But to preach the word, as has been stated, re- 
quires proper qualifications. To give a full exposi- 
tion of the word, seasonably and in its proportions, 
requires considerable knowledge. A minister must 
be acquainted with grammar ; for how can he un- 
derstand sentences, till he knows something of the 
harmony and government of their several members ? 
He must understand the meaning of words, for it is 
through words that the principles are conveyed 
which he is to unfold to others ; and as our lan- 
guage is formed from many different languages, he 
must have some acquaintance with these foreign 
elements, if he would safely interpret the lively or- 
acles. Not only is our language formed from many 
tongues, but the English Bible, which many think 
English learning is all-sufficient to construe, con- 
tains many transferred words, and how can a min- 
ister fully and intelligently preach the whole truth 
when a part of it is wrapped up in Greek and He- 
brew terms with which he has no acquaintance ? 
It is on this ground that we urge the importance of 
an acquaintance with the languages to the minister; 
without it he cannot get the meaning of the Bible 
on many points, and what he cannot get, he cannot 
communicate. 

Besides this, such are the local allusions, and the 
change in customs and manners, that one must be 
well acquainted with Geography, History and An- 
tiquities, to be able, as the Apostle commands, to 



46 BUSINESS OF THE GOSPEL MINISTRY. 

show himself a workman that need not be ashamed. 
Eighteen centuries intervene between us and the 
birth day of Christianity ; it has passed through 
many vicissitudes, and been variously construed and 
developed. Papists and Semi-papists claim, on 
their side, the voice of antiquity, and entrench 
themselves among the Greek and Latin Fathers ; 
how are they to be successfully met and vanquished, 
but by those who have extended their researches 
over the same period, and who can correct their 
misquotations, their fallacies and false criticisms ? 
The further we get from the apostolic age, the 
higher must the standard of ministerial education 
arise ; and we are not only getting farther off every 
day, but knowledge is spreading among the people, 
demanding increasing knowledge in their instruct- 
ors. Despite of what enthusiasts may say to the 
contrary, it takes an intelligent, well-furnished mind 
to get and maintain a permanent influence over an 
intelligent community. There must be an adapta 
tion in the instrument, to the materials upon which 
it is to operate. And hence, the churches ought to 
see to it, that those whom they call to the sacred 
functions of the ministry are qualified for their 
work. We do not say that every one should be a 
graduate, but there ought to be a degree of informa- 
tion below which no one could be admitted to ordi- 
nation. Let candidates spend more time as exhort- 
ers and licentiates, and in preparatory studies, 
before they are admitted to all the functions of the 
ministry. And let Christians discharge their duty 



BUSINESS OF THE GOSPEL MINISTRY. 47 

by urging them to study, and furnishing the means 
to enable them to do it. Have we not religion 
enough among us to say that no young man of 
promise, who desires to enter the ministry, shall fail 
for lack of means, or be compelled to enter unfur- 
nished for his work ? There are many thirsting 
for the work who are kept back for the lack of 
means to advance. Can we suffer them to be kept 
back any longer, without incurring the guilt of hin- 
dering the fulfillment of the Saviour's last com- 
mand ? 

But besides furnishing the means to acquire 
knowledge, we must also furnish the means of sup- 
port. If they cannot preach unless they are sent, 
neither can they preach unless they are fed and 
clothed. If Christians refuse the necessary support, 
ministers, of course, are kept back from preaching 
the word as they ought, and their excuse will be — 
Lord, we would have gladly obeyed thy command, 
and given ourselves up to publishing the word of 
Life, but thy people would not let us ; they closed 
our lips by their parsimony, and compelled us, 
against our wish, to follow other business. 

Here, then, is our business. As ministers we 
must faithfully preach the word for the healing of 
the nations ; and as Christians we must exert our- 
selves, and apply our means, to raise up ministers 
for this work, to send them forth well prepared for 
their responsible duties, to sustain them in their 
exhausting labors, and never to cease the struggle 



48 BUSINESS OF THE GOSPEL MINISTRY. 

while any portion of our fallen race remains igno- 
rant of the great salvation. 

It was to aid in this great work that this con- 
vention was organized. It seeks to do this in 
three ways: 1. By assisting indigent young men, 
who are called to the ministry, in acquiring a suit- 
able education. A fund is raised for this purpose 
annually, which enables the convention to pay the 
expenses of beneficiaries at the college, while pur- 
suing their studies. 2. The next way that the con- 
vention seeks to help in this w r ork, is by sending 
itinerant preachers to the destitute sections and 
churches in our own State, to which the Home 
Mission fund is applied. And 3. By contributing 
to the spread of the gospel among heathen nations, 
to which the Foreign Mission fund is applied. It 
is to these objects you are now invited to contribute 
— objects so clearly scriptural and important that 
they have only to be clearly stated, it w r ould seem, 
to be universally approved. The aspect of the 
moral world, and the embarrassed condition of our 
missionary and benevolent institutions, throw a 
heavy responsibility around our present act, and 
the amount we may contribute on the present occa- 
sion. Mason and Bennet, from the land of the Ka- 
rens, speak the feelings of many when they say — 
44 What shall we do? Shall we tell parents and 
children they must wait, for years, till the churches 
send aid from America? We have done what w^e 
could. If w 7 e enter into one sphere of labor with 
all our might, another and another still pressing 



BUSINESS OF THE GOSPEL MINISTRY, 49 

duty forces itself upon us, and some must be neg- 
lected. Which shall it be? An era has dawned 
upon the Karens, and we feel that we shall be cul- 
pable if we do not plainly lay their case before the 
American churches. Brethren and sisters, this 
people are upon our hearts, and we come to you 
with them. We must not, will not, cannot, lay 
down our burden. Will you help us, or see us 
crushed beneath it ?" And in behalf of this con- 
vention, the young men coming into the ministry, 
the destitute sections of our own State, our strug- 
gling college, and the millions perishing in heathen- 
ish darkness, we make the same plea : Brethren 
and sisters, these interests are upon our hearts, and 
we come to you with them. We must not, will not, 
cannot, lay down our burden. Will you help us, or 
see us crushed beneath it? Think of God's bless- 
ings around you, and of your Christian vows and 
professions, and answer this question ; think of his 
example, whose cross has opened to you the gate 
of heaven — who, though he was rich, yet for your 
sakes became poor, that ye, through his poverty, 
might be made rich, and answer it ; think of that 
great day when you will mingle with domestic and 
foreign heathen at the judgment bar, to give an 
account of all your resources, and answer it. 



50 THE OFFICE OF A BISHOP. 



SERMON IV. 



THE OFFICE OF A BISHOP. 

Moreover, it is required in stewards, that a man be found faithful. — 
1 Cor. 4 : 2. 

As this is the fifth anniversary of my pastoral 
connexion with this church, it is deemed appropri- 
ate to occupy you this morning with statements 
connected with the episcopal office, and the manner 
in which it has been filled among you for the last 
four years. It is a distinctive and valued feature of 
the Baptist Church, that the Scriptures, and the 
Scriptures alone, furnish all our laws, offices and 
ordinances of a religious character, and that we 
believe and maintain that no one can " add unto," 
or " take away from," the things which God has 
appointed for our observance, or decline obedience 
to them, without incurring the Divine displeasure, 
and hazarding eternal death. We have, it is true, 
our covenants and church constitutions, and some 
associations have published confessions of faith, as 
declaratory of their sentiments ; but they are only 
summaries of doctrine drawn from the Scriptures 
in a connected form, for convenient use, and are no 
further binding than they accord with the word of 
God. To be consistent with our principles, then, 
our first great business, upon any subject, is to en- 



THE OFFICE OF A BISHOP. 51 

quire, What do the Scriptures teach? and having 
ascertained this, to bow to it with becoming rever- 
ence. 

The episcopal office is a subject of Divine reve- 
lation, and around it are explicit instructions and 
solemn charges. No minister is at liberty to shape 
his own course, or to select his duties ; they are 
already prescribed for him by one who is too wise 
to err ; and no people are at liberty to require him 
to go beyond or to fall below the Divine require- 
ments which define the duties of his office. The 
Scriptures do clearly teach that the office is of Divine 
appointment. Jesus himself u ordained twelve, that 
they should be with him, and that he might send 
them forth to preach." These were commissioned 
to " go into all the world, and to preach the gospel 
to every creature," with the consoling promise, " and 
lo I am with you always, even to the end of the 
world ;" and as the apostles could not go into all the 
world themselves, nor live to the end of it, it is 
justly concluded that this commission and promise 
indicate the perpetuity of the office to the end of 
the world, and apply to all those who are called to 
discharge its sacred duties. The Apostle Paul, with 
his usual elegance and force of style, refers to the 
Divine appointment of the ministry with the end 
which the Saviour sought to accomplish thereby, in 
the following language : " Wherefore he saith, when 
he ascended up on high, he led captivity captive 
and gave gifts unto men. And he gave some, apos- 
tles ; and some, prophets ; and some, evangelists ; 



52 THE OFFICE OF A BISHOP. 

and some, pastors and teachers ; for the perfecting 
of the saints, for the work of the ministry, for the 
edifying of the body of Christ : Till we all come in 
the unity of the faith, and of the knowledge of the 
Son of God, unto a perfect man, unto the measure 
of the stature of the fullness of Christ." In this 
passage the appointment of all divine instructors is 
ascribed to Christ, and the last appointed were "pas- 
tors and teachers," which are one and the same. 
" The wisdom of this measure," says Prof. Knowles, 
in the last article which issued from his pen, " is 
worthy of our highest admiration. Nothing pre- 
cisely like it existed in the world before. There 
was indeed, among the Jews, an established priest- 
hood ; but their office did not inelude the duty of 
imparting regular religious instruction. Prophets 
were, at times, specially commissioned to declare 
the commands or announce the coming judgments 
of Jehovah. The priests and Levites occasionally 
read and expounded the law ; and sometimes, as in 
the days of Jehoshaphat, (2 Chron. xvii., 7, 9,) they 
traveled through the nation to rouse the slumber- 
ing conscience, and recall men to their duty. But 
there was not among the Tews an order of men 
who, like the modern pastors, resided among the 
people, over all the land, and each in his own sphere 
labored to teach and prepare them for heaven. " # 

" Among the heathen nations there were numerous 
priests who performed the rites of their religion, 

* Jahn's Archaeology, Sec. 371. 



THE OFFICE OF A BISHOP. 53 

and who, to a certain extent, endeavored to incul- 
cate their opinions. There were philosophers, too, 
who gathered around them admiring disciples, and 
who taught to these select followers their discordant 
principles of philosophy, of morals and of religion. 
While, therefore, the general plan of spreading 
Christianity by public preaching, and of appropria- 
ting an order of men to the service of religion, had 
some resemblance to the customs both of the Jews 
and of the Gentiles, the particular modification of 
this plan, which is found in the appointment of pas- 
tors, was original with the Saviour. It is a proof 
of his divine wisdom. It is a glorious peculiarity 
of his religion. It is necessary to the full accom- 
plishment of his gracious purpose in relation to his 
people."* 

The Scriptures employ several appellations to 
designate those who act in the pastoral relation. 
The most common is bishops, which in our language 
means overseer ; they are also called elders, shep- 
herds and stewards, each of which expresses some 
feature of their work. They are called bishops, 
because they do the work of overseers; elders, be- 
cause they should have the wisdom and gravity of 
age ; shepherds, because they are to lead the flock 
of Christ ; and stewards, because intrusted with 
the ' mysteries of God." In the verse preceding 
our text, Paul says : "Let a man so account of us 
as the ministers of Christ, and stewards of the mys- 

* Ch. Review for 1838, pp. 219-20. 



54 THE OFFICE OF A BISHOP. 

teries of God." The text points out the manner in 
which such officers are to act. " Moreover, it is re- 
quired in stewards that a man be found faithful." 
He cannot appropriate to himself these titles, take 
upon him the vows of an ambassador of Christ, and 
assume the responsibilities of the pastoral office, 
and compromise with the world, the flesh and the 
devil, so far as to deviate from the line of duty 
marked out in the Divine word. He must know no 
man after the flesh, and call no one master ; nor, to 
gain the smiles or to avoid the frowns of the world, 
" shun to declare the whole counsel of God." To 
be faithful in any office, is diligently and correctly 
to discharge its prescribed duties. What, then, are 
the duties of a steward of the mysteries of God, 
and bishop over the flock of Christ ? 

The first is to preach the gospel. The commis- 
sion requires him to "preach the gospel" Christ 
" ordained the twelve that he might send them forth 
to preach;" and the first part of Paul's charge to 
Timothy is, "preach the word." Some may have 
itching ears, and may not like the truth, at least 
some parts of it ; no matter for that, the minister is 
to " preach the word." The subjects of the gospel 
may have lost their novelty with the people, and 
they may desire new things to regale their fancies 
and to stimulate their feelings; no matter, 6i preach 
the word." The word may not be popular — the 
perverted tastes, the biased hearts and the errone- 
ous notions of mankind, may call for the suppression 
of some parts of the Divine word—and he who will 



THE OFFICE OF A BISHOP. 55 

proclaim and defend them in the face of such cir- 
cumstances will lose favor with the carnal world, 
and encounter opposition in the performance of his 
duty ; no matter for this, the ambassador of Christ 
must "preach the word/' Here he must find his 
subjects, his motives, his instruments of warfare, 
his arguments for persuasion. He must preach the 
word without concealment or evasion, not inquiring 
what the people wish, but what they need; present- 
ing in their proper time and place, the entire system 
of truth, in the order of its just proportions. The 
doctrines of the gospel must be prominent as the 
basis of all ; the duties of church officers, and of 
church members, in their associated capacity, and 
in all the relations of life ; the rewards of obedi- 
ence, and the punishment awaiting the transgressor 
in the eternal world, must all be proclaimed with 
frequency by him who stands in the awful place of 
an ambassador of Christ, if he would stand up in 
the last day free from the blood of his charge. 

It is by preaching, and preaching the word, that 
sinners are to be converted and saved. " It hath 
pleased God by the foolishness of preaching (as men 
esteem it) to save them that believe." " God chooses 
his people to salvation, through sanctification of the 
spirit and belief of the truth. The truth, then, must 
be taught in order to enlighten the understanding, to 
rouse the conscience, and to subdue the wilL We 
know not how much truth is necessary for these 
purposes; but facts prove that, for the most part, 
he truth is poured gradually into the mind, till at 



56 THE OFFICE OF A BISHOP. 

length the decisive act of the Holy Spirit is per- 
formed, by which the soul is made a new creature." 

But the preaching of the word is also necessary 
" for the perfecting of the saints," and " the edify- 
ing of the body of Christ." This is declared to be 
the purpose of giving some "pastors and teachers." 
It seems to be the plan of God to bring about per- 
fection by a gradual process. The tall oak of the 
forest does not rise up before you full grown at 
once, nor spread out its limbs and foliage simulta- 
neously with its appearance. The seed, which is 
sown in the field, does not spring up in a moment, 
nor appear at once matured and ready for use. It 
takes time to vegetate, and then appears, " first the 
blade, then the ear, after that the full corn in the 
ear." So it is in preparing men and women for 
heaven. The seed is sown in the heart, and by 
successive acts of culture is carried on from one 
stage to another, until the spirit is ripe, like a shock 
of corn, for the master's use. Regeneration is but 
the first step in the " upward progress," and the 
same instrumentality, the, preaching of the word, 
which effected the first, is necessary to every suc- 
ceeding impression. It requires the same agency 
to keep men in the practice of the truth, and to en- 
able them to grow in grace and in the knowledge of 
oar Lord and Saviour Jesus Christ, that it did to 
bring them first to a knowledge of the truth, and to 
incline them to commence its practice. 

And if it be thought that this is laying too much 
stress upon preaching, and making the church too 



THE OFFICE OF A BISHOP. 57 

dependent upon the ministry, it is only necessary to 
remember that such is the appointment of Christ, as 
is evident from Scriptures already adduced, and that 
facts and experience fully confirm it. Where are 
sinners converted without the aid of preaching ? 
And where are flourishing churches to be found 
without ministerial labors, — nay, pastoral labors ? 
Occasional preaching will not do ; it requires the 
constant attendance, instruction, and watchful care 
of pastors, to maintain churches in existence, and 
to keep Christians alive and growing. The word 
must be preached in season and out of season — at 
stated times, at occasional interviews, at all times 
and places as opportunities may offer. But some- 
thing besides preaching the word is necessary ; and 
another charge is, " Feed the flock of God which 
is among you, taking the oversight thereof." Feed- 
ing the flock is the same as preaching the woM or 
instructing the flock. Taking the oversight thereof 
is a separate duty from preaching, and is peculiar 
to pastors. A man may itinerate like Whitefielcl 
or modern revivalists, — may preach the word exten- 
sively, and thereby feed the flock, and yet not have 
the oversight of any church. But Christ has ap- 
pointed pastors to be overseers as well as preachers. 
That is, to exercise a supervision over that portion 
of his spiritual family on earth that may be sub- 
mitted to their care — to keep a watch over them — 
to see that every thing is done according to the Divine 
word — that all are in their places, and walking in 
the path of duty. We can easily see what authority, 
3* 



58 THE OFFICE OF A BISHOP. 

duties and responsibilities devolve upon an overseer 
in the church, by looking at the same office in ordi- 
nary affairs. The President is overseer of the coun- 
try ; the Governor is overseer of the State ; the 
General is overseer of the army ; the Mayor is 
overseer of the town, and men employ overseers to 
take their hands and farms, their merchandize or 
their vessels in charge, and to direct and manage 
their business as their representatives. Pastors are 
Christ's representatives and stewards ; and they are 
charged to take the oversight of his flock, and to 
guide them according to his will. " They prove his 
tender care for his people ; though his own personal 
presence is withdrawn, he has not left them or- 
phans.* Besides the Scriptures, which are full of 
consoling truths and precious promises ; besides the 
guidance of the Holy Spirit, as a teacher and 
comforter, he has appointed under shepherds, who 
may watch over, protect and feed the flock. It is 
his chosen way to prepare his people for their eter- 
nal rest. It is a constant pledge of his faithfulness. 
It is a substitute for his own presence. It is a tem- 
porary arrangement which contains in itself an as- 
surance of the ultimate completion of the Saviour's 
purposes. The pastor is like a messenger employed 
by a tender father to guide a distant child to his 
home, and to instruct and comfort him on the way. 
He is, like Moses, an appointed leader, to conduct 

* John xiv., 18 — margin. 



THE OFFICE OF A BISHOP. 59 

the people of God through the wilderness, to the 
heavenly Canaan. " # 

But in exercising this oversight, pastors are not 
left in suspense and doubt how to proceed. Their 
duties, as overseers, are particularly pointed out. 
The same solemn charge which requires them to 
preach the word, also says, " be instant in season 
and out of season ; reprove, rebuke, exhort with all 
long suffering and doctrine." However unpleasant 
it may be to a pastor to reprove and rebuke, he is 
sacredly bound by the Divine word to do it, when 
cases arise which require it. This would seem ne- 
cessarily to arise from the office itself, in the absence 
of explicit instructions ; for how can a man exercise 
the prerogative of an overseer, without rebuking 
offences against the laws which he is appointed to 
execute, and pointing out such faults and errors 
as militate against the interests committed to his 
charge ? Is he called by the church, as well as 
appointed by God, to be their overseer, and to watch 
over them as an under shepherd ? But what good 
will all his watching do, if he does not point out the 
evils which he sees, and if he does not seek to cor- 
rect them ? The office itself, you see, involves this 
duty, and is a misnomer without it. But lest pastors 
might be tempted to unfaithfulness here, they are 
solemnly and specifically charged to " reprove, re- 
buke, exhort with all long suffering and doctrine ;" 

*Knowles, Ch. Rey., '88, 225. 



60 THE OFFICE OF A BISHOP. 

and in another place, " Them that sin rebuke be- 
fore all, that others also may fear." 

It is important that this point of ministerial duty 
be well understood by pastors and the people of 
their charge. Without this knowledge, and even 
with it, numbers are in danger of thinking that a 
pastor is out of his duty, that he is meddling with 
something that does not concern him, if he faithfully 
point out their faults with suitable remonstrance and 
warning. It must be very mortifying to a minister 
of Christ, when prosecuting this unpleasant duty, 
which is always undertaken with reluctance, to be 
reminded that he is stepping beyond the sphere of 
his duties, that the subjects of his reproof concern 
only the actors themselves, and that he has no right 
to inquire into their conduct, or to call them to ac- 
count for their improprieties. The law and the 
testimony on this point are now before you ; and if 
that be respected, there is no danger of your com- 
mitting such a mistake, or causing such mortifi- 
cation. 

But it is the duty of the pastor to exhort and 
strengthen the weak, encourage the fearful, &c. 
There are many trials and temptations to be en- 
countered in this world, and the most courageous, 
firm and devoted Christians have seasons of dark- 
ness and despondency. A thousand causes conspire 
to weaken their strength by the way, to discourage 
their efforts, cool their ardor and slacken their ener- 
gies. And if this be so with the strongest, how 
much more so with the lambs of the flock and the 



THE OFFICE OF A BISHOP. 61 

babes in Christ ? Hence the need of shepherds and 
pastors, and hence the need of their exhorting such, 
to rekindle their flagging zeal, to reanimate their 
desponding spirits, to revive their spiritual emo- 
tions, and newly engage them in the work of the 
Lord. 

But the minister himself is a man — a man of pas- 
sions and infirmities like other men ; who is to 
perform this kind office for him, in his hour of dark- 
ness, and cheer and animate his bosom when faint 
and desponding ? Who will be his Aaron and Hur 
to bear up his arms while fighting against the 
Amalekites, and strengthen him when weak? Whose 
presence, words or conduct, shall come to his relief 
when oppressed with the care of the churches, and 
struggling for the welfare of others ? Who will, I 
cannot say ; but I can tell you who ought : that 
same people for whom he feels this care — by whose 
interests he is thus oppressed, and for whom he 
studies and toils. 

But this only by the way. I am pointing out the 
duties of the pastor ; and you see in what has been 
exhibited, the most general and important. You 
see that he is to study and unfold the Divine word — 
to take the oversight of the flock of Christ — to re- 
prove, rebuke and exhort with all long suffering 
and doctrine. And that in this he is to be faithful : 
for besides the text, it is said, in another place, " I 
charge thee, before God, and the Lord Jesus Christ, 
and the elect angels, that thou observe these 
things, without preferring one before another, doing 



62 THE OFFICE OF A BISHOP. 

nothing by partiality." The faithful performance 
of such duties involves a union of intimacy, as it 
should be of love and confidence. It was so con- 
templated by Him who devised the plan for the per- 
fecting of the saints. He has thus sought to place 
in the midst of the people men devoted to their 
spiritual interests, united to them by the strongest 
ties — to admonish them when wrong — to warn them 
when in danger — to call them back when wander- 
ing, and to arouse them when languid ; men to 
instruct them when erring, whom they can approach 
with confidence and freedom for counsel, comfort 
and advice, amidst the crosses and perplexities of 
life. Such is Christ's plan for training up souls for 
heaven — a plan that evinces tenderness, wisdom 
and love. The lamented Knowles saw and felt this, 
and hence he exclaimed, " How adorable is the wis- 
dom which has appointed such an agency for the 
' perfecting of the saints !' " What could be substi- 
tuted in its place ? How else, without a constant 
miracle, could the church be preserved from extinc- 
tion, and the believer from worldliness and apostacy ? 
There is a depth of wisdom in this arrangement, 
which we cannot fully fathom. We are so accus- 
tomed to witness it that we are not impressed as we 
ought to be with the wonderful proof which it 
affords of the Divine omniscience of the Founder 
and Head of the Church. If it should sound strange 
to some that I speak in such high terms of an office 
which I occupy myself, they have only to recollect 
that I am not now speaking of myself, but of the 



THE OFFICE OF A BISHOP. 63 

office as a Divine appointment ; and in the language 
of Paul I can say, " I magnify my office ; if by any 
means I might provoke to emulation them which 
are my flesh, and might save some of them." But 
the text teaches us that it is required in stewards 
that a man be found faithful, and the subject under 
consideration must be faithfully presented as well 
as others. 

If such be the duties of the pastoral office, it in- 
volves peculiar responsibilities. It is watching over 
and directing the most important interests that can 
be put under the charge of man. It would seem 
enough for a poor frail mortal to take care of his 
own soul ; but to be put in charge of the souls of 
others, to instruct and fit them for eternity, who is 
sufficient for these things? A task, a responsibility 
this, from which angels might be pardoned for 
shrinking. But weighty and awful as it is, it is en- 
trusted to men who retain the sensibilities and 
weaknesses common to humanity. Andrew Fully 
has this sentence recorded in his diary : " A pulpit 
seems an awful place." And who does not feel 
that it is, who contemplates the nature of the work 
there performed, and the account that will be re- 
quired of it in the last day ! 

If such be the pastoral office, it should be respect- 
ed and valued. It should be respected as an insti- 
tution of Christ. It should be respected as a means 
of spiritual improvement and assistance. It should 
be respected on the principle of gratitude. It is no 
small matter for a man to give his whole time to 



64 THE OFFICE OF A BISHOP. 

our service — to be made anxious on our account — 
to study, and plan, and toil for our welfare. Such 
services should be properly estimated, and those 
who render them duly respected in the exercise of 
their prerogatives — -in discharging the duties of their 
office. Hence, says the apostle, " And we beseech 
you, brethren, to know them which labor among 
you, and are over you in the Lord, and admonish 
you ; and to esteem them very highly in love for 
their work's sake " 

If such be the pastoral office, it ought to be sus- 
tained. The people ought to supply themselves 
with its labors, and then sustain them. They ought 
to sustain them by an adequate support. It is noth- 
ing but common justice for those to be supported who 
devote their whole time and talents to our service, 
which if employed in other lines of business, would 
more than gain a support. They should be sustain- 
ed by the co-operation of the charge, by a regular 
attendance upon the ministry of the word, and by 
active concurrence in their plans and efforts for the 
advancement of the cause. In this we go upon the 
supposition that he who is capable of filling the 
pastoral office is capable of teaching, judging and 
planning, for the promotion of its interests ; and 
when a people choose their pastor, it is implied that 
they believe he is thus capable. If the office does 
not furnish proper counsel, plans, &c, it does not 
answer the end of its appointment, and the deficien- 
cy should be supplied by a change of administration. 
If it does furnish such counsel — if its plans and 



THE OFFICE OF A BISHOP. 65 

suggestions are in accordance with Scripture, and 
will promote the interests of the cause, of course it 
becomes the duty of all concerned to give it their 
concurrence and support. The pastor unaided by 
his people cannot succeed, nor the people unaided 
by the pastor. They are mutually dependent. A 
union of hearts, of principles, plans and efforts, is 
required ; and whenever this is secured, under the 
blessing of God, success is certain. By no means 
claiming infallibility for pastors — allowing that 
they may sometimes err in judgment like other men, 
and that they will need, as they will gladly avail 
themselves of, the suggestions of their brethren, — 
as a general rule, subject to these exceptions, we 
may certainly say that in their plans and labors 
they should have the co-operation of the people of 
their charge. 

Finally, I remark, that every charge should learn 
to sympathize with him who sustains such responsi- 
bilities and toils for their welfare. The labors, 
trials and anxiety they occasion, are known only to 
him who bears them. When he looks around upon 
a hundred families, and more individuals, for whom 
he has to furnish the bread of life, whom he has to 
train for eternity, for whom he must watch and 
finally render an account, he will feel oppressed 
with the weight of the charge, and will feel the 
need of sympathizing spirits to share with him these 
cares and toils. And when you consider the differ- 
ent tempers and dispositions — the various classes and 
conditions—the numerous and complex occurrences 



66 THE OFFICE OF A BISHOP. 

which come under the supervision of the pastor, and 
that he is sacredly bound to be faithful — you will see 
that no man can go through it all, and administer to 
all, without a good deal of trouble and perplexity. He 
will often see his best intended counsel produce an 
effect opposite to what he intended — that what will 
excite one to diligence will cool the zeal of another 
— and that what will correct the faults in one, will 
aggravate those in another. While others are pur- 
suing the quiet business of home, advancing their 
interest and prosperity in the world, the pastor is 
anxiously studying what he shall say next to save a 
soul from death, or is out in the lanes of the city, 
and among the hedges and highways, administering 
warning, direction and comfort to the people — solv- 
ing doubts — settling difficulties — directing inquirers, 
and inviting guests to the gospel feast. As mem- 
bers of a family, we sympathize with him who acts 
as its head, and who studies and anxiously toils to 
furnish supplies for our animal necessities. As 
citizens of this republic, we sympathize with the 
man who exposes himself to danger, sacrifice and 
toil, to throw from us the yoke of oppression — 10 
ward off the instruments of death, and to lead us 
on to conquest and victory. And if so, how reason- 
able it is that we should have in our bosoms a re- 
sponding chord of sympathy for him who, under 
Christ, is the head of that spiritual family with 
which we are connected — who is to act the part of 
a father to the flock, in protecting its purity and 
furnishing its nourishment ; and who is leading his 



THE OFFICE OF A BISHOP. 67 

followers not to fading crowns and earthly diadems ; 
not to victories which last but an hour, to treasures 
which perish by the using, or to rewards frailer than 
the air we breathe, — but to glory, honor, immortality 
and eternal life, through Jesus Christ our Lord ! 

The responsible office, the duties of which have 
now been exhibited, I have occupied among you 
precisely four years this day. I entered it under 
discouraging circumstances, and perhaps at the 
darkest period of its history. I entered it with 
much diffidence and trembling, after anxious con- 
sideration and prayer, and after I had partially 
made arrangements to settle in Mississippi. I enter- 
ed it, partially from a sense of duty, prompted by 
love to my native State, by the sympathy I felt for 
the cause in this place, and by the obligations I felt 
under to the denomination I loved and had vowed 
to serve. I entered it, not with any great confi- 
dence in my abilities to bring order out of confusion, 
or life out of death ; but determined to bring such 
as I had to the work of promoting the spiritual 
health of this congregation, and of extending in 
this community those principles which are dear to 
the hearts of us all. I entered it warped by no 
prejudice, pledged to no party, trammeled by no past 
occurrences and no man's opinion, but moved by the 
interests of the general cause, and of the entire 
congregation. Such were the feelings with which 
I commenced my labors among you four years ago. 
My course during these years is before you, and I 
must leave it for others to determine how far I have 



68 THE OFFICE OF A BISHOP. 

been faithful. If faithfulness is doing everthing 
perfectly, I know I have fallen short in every in- 
stance ; but if it is doing the best we can, I hope it 
is not presumption for me to claim a title to it. If 
I know myself, I have endeavored to preach the 
truth as revealed in the Scriptures— to counsel, di- 
rect, admonish and plan for the good of the people 
of my charge, and the cause of Christ — and to do 
this without partiality. The faults of none have 
been connived at, because they were rich or honor- 
able ; nor those of others magnified, because they 
were poor and humble. But I am free to confess, 
and hope I do it with a penitent heart, that I am an 
imperfect man, and that I can see many imperfec- 
tions in my past services. For the forgiveness of 
these, I must rety upon, the generous indulgence of 
my charge, who ought by this time to know the 
leading traits of my character, and the governing 
motives of my conduct ; but especially upon His 
mercy to whom "all hearts are naked, all desires 
known." 

My labors have been many and difficult — painful 
and pleasant. At no period of my life have I felt 
more anxiety, or been oppressed with more mental 
cares and conflicts. At times the light of hope has 
lit up the prospect, and surrounding objects have 
seemed to promise some great achievement ; but 
soon clouds have covered all in darkness, and left 
the spirit prostrate and bleeding. At times life has 
appeared too short, and Solomon was not mistaken 
when he pronounced all things earthly vanity and 



THE OFFICE OF A BISHOP. 69 

vexation of spirit ; at others it has appeared too 
long, and this a just verdict upon its pleasures. 
But amidst all the anxieties, reverses and toils of 
the past, I can truly say that here I have had some 
of my most happy seasons, — that I have never felt 
more at home in any place — that I have never 
been more attached to any people, or more devo- 
ted to any cause, than I have been, and am, to the 
interests of this church and congregation. Despite 
of the frailties of nature, and the perplexities of 
earth, our union has been endearing and our fel- 
lowship sweet. And what is better than all, un- 
worthy as we are, and imperfect as have been our 
services, the Lord has bestowed his blessing, and 
made them the instruments of good. When I took 
charge of the church it numbered sixty members ; 
since then sixty-six have been added, which is double 
the former number, and six over ; and of these fifty- 
four have been added by baptism, five have died, two 
have been dismissed, and two have been excluded; 
making the total loss nine, the net gain fifty-nine, and 
leaving the present number 117. This is the Lord's 
doing, and it is marvellous in our eyes ! It calls for 
gratitude for the past, and should inspire hope for 
the future. You see there is nothing too great for 
God to do, no scene too dark for him to cheer, no 
heart too hard for him to soften ; — he can make 
crooked things straight, rough ways smooth, barren 
spots fruitful ; — he can breathe life into the valley 
of dry bones — can speak the troubled elements into 
calmness, and pour joy and gladness into the deso- 



70 the pastor's conflicts. 

late-hearted. Venture then upon him with confi- 
dence — believe that he can do what he has done, 
and more abundantly lay out yourselves in his ser- 
vice ; and, relying upon that aid which is never with- 
held from the prayerful,-- 4 expect great things- 
attempt GREAT THINGS." 



SERMON V. 



THE PASTOR'S CONFLICTS. 

For I would that ye knew what great conflict I have for you. — Co- 
lossians 2:1. 

The members of religious congregations have a 
very inadequate conception of the cares and toils 
of those who minister to them in holy things. It 
cannot, of course, be expected that they should 
fully appreciate them, without personal experience, 
but enough might be seen, if pains were taken to 
look and consider, to awaken a very different state 
of feeling in parishioners towards their spiritual in- 
structors, from that which generally exists. 

The Apostle Paul seems to have felt that his 
brethren were not sufficiently acquainted with his 
cares and conflicts. He frequently refers to them in 



THE PASTOR'S CONFLICTS. 71 

his epistles, sometimes by exhibiting facts, and some- 
times by giving utterance to his intense feelings, 
when his heart was overcharged with sorrow, or 
when his anxiety for his people became painfully 
ardent. It was at one of these seasons that he 
gave vent to his feelings in the language of the 
text : " For I would that ye knew what great con- 
flict I have for you." The term rendered conflict is 
expressive of all that is meant by mental agony, 
and indicates that distress of mind which the apos- 
tle experienced in consequence of his concern for 
the people to whom he ministered. The same state 
of mind is expressed in different, but equally strong 
language, on other occasions : " I say the truth 
in Christ, I lie not, my conscience also bearing me 
witness in the Holy Ghost, that I have great heavi- 
ness and continual sorrow in my heart. For I 
could wish that myself were accursed from Christ 
for my brethren, my kinsmen according to the flesh. 
Brethren, my heart's desire and prayer to God for 
Irael is, that they might be saved. Besides these 
things which are without that which cometh upon 
me daily, the care of all the churches." 

We propose then to call your attention, in this 
discourse, to the pastor's conflicts. It is highly 
important that these should be better understood 
by hearers generally, and especially by those who 
are disposed to complain when their views and 
wishes are not met. We can never do men justice 
in judging their acts, till we have some insight into 
their principles, and the circumstances under which 



72 the pastor's conflicts. 

they are developed. We must know something of 
the motives of their actions and the reasons for their 
decisions in. any case that may occur, or we shall 
not be prepared to sit in judgment on them. 
The general impression respecting pastors is, that 
they lead an easy kind of life, having scarcely any 
thing to do during the week, and but little on the 
Sabbath, and consequently, that much of their time 
is spent in idleness, and that little more is merited 
than the honors of office. Let us then look some- 
what into this matter. 

And first we observe, that the pastor has the same 
conflicts between the flesh and the spirit, that other 
Christians have. He has not become angelic nor 
wholly divine by being placed in " the office of a 
bishop." Even an apostle had to watch over his 
body and keep it under, lest when he had preached 
to others he himself should be a cast-away. The 
duties of the pastoral office do, certainly, require 
a greater degree of moral elevation and spiritual 
influence than is ordinarily possessed, and these du- 
ties may afford some special advantages for growth 
in grace ; but here, as elsewhere, every advantage 
has its offset, and whatever advances are made, the 
minister is still a sharer of man's weakness and 
infirmity. As piety does not change the physical 
constitution in him any more than in others, and as 
a nearer approach to perfection is expected in him 
than in others, he has to do more than others in 
personal government and cultivation. 

Besides this, he and his dependents have the 
same wants as others, for which it is his duty to 



THE PASTOR'S CONFLICTS. 73 

provide. The same family cares, which others com- 
plain of as more than equal to their strength, fall 
upon him, with many that others know nothing of. 
He must see that means are in place to meet the 
daily wants of his household, to educate his children, 
to meet the claims of justice in his necessary trans- 
actions with his fellow-men, and yet he must give 
his time and talents to other quite different pur 
suits. There is another family, embracing his spir- 
itual charge, for whose wants he is to provide. And 
how difficult it is to meet the wants of all, with their 
diversity of tastes, habits, opinions and dispositions ? 
The far seeing intellect and the sharpened con- 
science, are to be supplied with the solid, the deep 
and the discriminating ; while the weak, the delicate 
and the unreflecting are to be fed from the same 
source in very different forms. All must be in- 
structed, q^monished, guided and comforted, but each 
has something peculiar, to which all acts of admin- 
istration must be adapted. How difficult is it in 
this world of passion and prejudice, to meet the 
wants of all, and yet adhere strictly to truth and 
duty? All persons can be stimulated by some kind 
of motives, and those who are not very nice as to 
the influences by which persons are allured to their 
cause, or what becomes of them afterwards, may 
swell their numbers with very little increase of 
piety or principle ; but those who cannot descend 
to such acts to gain success — who cannot be in- 
duced by popular favor to trifle with the eternal 
interests of men, by appealing to human passions 
4 



74 the pastor's conflicts. 

and worldly considerations as motives to action, 
when the salvation of the hearers depends upon 
their being moved by higher principles — may have 
less apparent, but more real success. The miser 
may be easily drawn into a religious connection 
when it will increase his facilities for making 
money; the proud, when it will aid his ascent to 
places of honor ; and the dependent, when it will 
furnish him with supplies which he could not other- 
wise enjoy. How easy it were to increase our ranks 
by influences like ihese ! But what would be ihe re- 
sult? Those principles would be strengthened 
which the Bible requires to be subdued ; religion 
would become a mere matter of external form, con- 
temptible in the estimation of men, and mockery in 
the sight of God ; and those who are brought to 
trust in such a form of religion, will hardly discover 
their mistake till it is too late to correct^. And as 
this kind of religion is very prevalent in tbe world, 
and the influences referred to are in constant opera- 
tion in ecclesiastical relations, the true pastor has 
a work of much difficulty to perform, to give effect 
to the simple truths of the gospel. The same di- 
vine principles, unadulterated with foreign mix- 
tures, must be so presented to the various orders of 
mind, of taste and consideration, which are found 
in every congregation, that each and all shall be 
favorably affected. To do this, the pastor must 
have a deep insight into human nature — he must 
understand man as an individual, and man as a so- 
ciety — he must be a constant observer of human 



THE pastor's conflicts. 75 

affairs — must live and move with the stirring crowd 
around him ; and yet he must live in retirement and 
keep up that rigid application which is necessary 
for a proper apprehension and adjustment of the 
great truths which he is to unfold to others. Thus 
to combine the calm reflection which is necessary 
for the separation of truth from error, with that 
social quality which fits one for the various ele- 
ments of society, is no easy task. People gen- 
erally, have very little idea of the labor of ser- 
mon-making. Preaching is regarded, by many, as 
a kind of inspiration, in which the preacher is only 
a passive machine. But those who admit the ne- 
cessity of study and careful preparation for the 
pulpit, have little conception of the exertion ne- 
cessary for successful thinking. Let a person try 
to get a clear insight into anything around him — 
any object in nature, any principle in philosophy, 
or any doctrine of Christianity — and he will find that 
his discoveries can only be extended by strong 
mental exertion. It is because of the difficulty of 
this kind of labor that most people think so little— 
that the conclusions of others, in many cases, are 
adopted without examination — and hence the preva- 
lence of erroneous doctrines, even where there is a 
willingness to do what is known to be right, and a 
purpose to resist what is known to be w r rong. 

But the preacher has other labor to perform be- 
sides that of searching out the truth. After he has 
found the precious fruit, he must open a passage 
so that others can see it, which is often the hardest 



76 THE pastor's conflicts. 

part of the labor. And besides opening truth to 
the views of others, he must impress it on their 
hearts, or else his labor will fail of its end. And 
then how often, and under what varying circum- 
stances it is to be performed ! If a literary speech 
or Fourth-of-July oration is to be made, considerable 
time is given to prepare it— while on subjects much 
deeper, and where the consequences are vastly 
more important, the pastor is expected to discourse 
several times a week. If, then, we consider the 
variety of duties which the pastor is to perform, 
the mental labor which his vocation imposes, if he 
does his duty, and the diversified elements upon 
which he has to operate, we shall not conclude that 
his life is one of ease or leisure. 

But, besides this, the pastor's work severely taxes 
the sensitive part of his nature. It is a common 
law in physics and morals, that all our faculties 
strengthen by use, and as the minister's business is 
to exercise mind upon mind, his delicacy and sus- 
ceptibility of feeling must be greatly increased. 

There is, moreover, a weight of responsibility 
which constantly oppresses him with anxiety. A 
whole congregation are to receive a moral bias 
from his ministry. The young are forming their 
opinions and habits from the character of his in- 
structions and influence. Whether his hearers are 
saved or lost will depend, in no email measure, 
upon himself, for an apostle said to a pastor — 
''Take heed to thyself and to the doctrine ; con- 
tinue in them ; for in &o doing thou shalt both save 



the pastor's conflicts. 77 

thyself and them that hear thee." Which implies 
that, if he does not take good heed, he and his hear- 
ers will be lost. Such consequences hanging con- 
tinually upon a man's actions, create a conflict and 
give rise to a degree of anxiety of which few have 
any idea. Those who look simply at the outward 
aspect of preaching, and regard it as so much ser- 
vice rendered for a certain amount of pay, have to 
learn where the burden mostly presses. The true 
pastor looks chiefly at moral results. He is not 
satisfied with meeting outward claims and engage- 
ments. The main point is, what influences are 
going out from his ministry ? what habits are form- 
ing in his hearers? and what must be the issue in 
eternity ? . Feeling that every step he takes, and 
every sentiment he utters, will reach, in their re- 
sults, beyond himself, he must move with caution, 
taking care that what he teaches is true, what he 
approves is right, and what he condemns is wrong ; 
and yet he must often act at short notice and in 
haste. He presides over machinery where a care- 
less stroke may produce disaster ; events are con- 
stantly occurring that require speed and energy? 
and yet the interests suspended call for a consider- 
ate movement. 

His position, too, brings him constantly in con- 
tact with something that is painfully exciting. As 
it is his special business to observe the defects and 
necessities of his hearers, that he may minister to 
their wants and guard them against those influences 
which would endanger their interests, there is ever 



78 the pastor's conflicts, 

something meeting his eye or his ear that touches 
some tender chord of his heart. In each visit he 
makes among his people, he finds much to excite 
his sympathies, and the agitation is often so great 
that it requires weeks to restore composure. Here 
he enters a family surrounded by abundance and 
greatly devoted to gaiety and mirthfulness, and, un- 
less he would be repulsive, he must adapt himself 
to their condition, and eAiter somewhat into their 
pleasures ; and yet he may be deeply pained at the 
absence of spiritual tastes, of religious devotion 
and holy enjoj-ment. On a little further he comes 
to the cottage of the poor, and the circle of fashion 
and merriment is exchanged for. penury and gloom. 
On further he enters the abode of sickness, and 
death and mourning. In other places he will find 
some to admonish for their neglect of duty— some 
to reconcile whose views and tastes are opposite- — 
and many to satisfy who are well supplied with all 
manner of objections and difficulties. He who has 
parsed through all these scenes, returns to his study 
with a heavy, agitated heart ; and yet, in this state 
of mind, he must enter upon those investigations 
w T hich require calmness and cheerfulness to ensure 
success. Here rises the conflict ; in the draft which 
is constantly made upon every part of a pastor's 
resources ; the numberless duties he has to perform ; 
the various scenes through which he passes; the 
conflicting habits and opinions with which he has 
to deal, and the final consequences of his ministra- 
tions upon his hearers and himself. Here lies that 



the pastor's conflicts. 79 

crushing weight which presses upon the men of 
this profession, and gives them such paleness and 
excitability. They are never without business; 
never without anxiety ; never without perplexities; 
and hence their frequent gloominess and early pros- 
tration. 

If such are the conflicts of the pastor, he eer- 
tainly has some claims upon his hearers. He is 
entitled to their sympathies. He should be made 
to feel that his hearers appreciate his labors, and 
participate in his cares and troubles. How hard it 
is for a man to exert himself to instruct his people, 
while they make no reciprocal exertion to be bene- 
fited by his instructions — how withering to find 
that those who ought to be fellow helpers are only 
hindrances, and that when encouragement and sup- 
pert might be reasonably expected, little else is 
found but complaints and opposition? 

He is further entitled to a fair remuneration for 
his services. The same talents directed to other 
pursuits, could secure an ample compensation, and 
those for whose benefit they are employed are 
morally bound to render a fair equivalent. 



80 WRONG STATE OP THE HEART. 



SERMON VI 



WRONG STATE OP THE HEART. 

For thy heart is not right in the sight of God. — Acts 8 : 21. 

In the Christian system every thing depends upon 
the internal condition. Men look upon the outward 
appearance, and form their estimate of character 
from outward circumstances, but the Lord looketh 
upon the heart ; and all acts and offerings are ac- 
ceptable or offensive accordingly as they proceed 
from evil or from good and honest hearts. In the 
case of Simon, which called forth the language of 
the text, we find nothing exceptionable in the acts 
he performed, so far as they are mentioned, if viewed 
only in their external aspects ; for it is certainly 
right for a professed believer to submit to baptism, 
and to covet earnestly the best gifts ; but as the 
motives which led him to the performance of these 
acts were selfish and carnal, his heart was declared 
not to be right in the sight of God. 

This is no doubt a very common defect, and the 
principal source of all the evils that afflict society 
and endanger the salvation of souls ; and yet it is 
exceedingly difficult to convince many persons of 
the wickedness of their hearts and of the misery in 
which they will consequently be involved without 
a change. Crime is looked for only in outward 



WRONG STATE OF THE HEART. 81 

conduct; and if this be tolerably just and moral, 
but little fear is entertained for the future destiny. 
Our object, to-day, is to teach a different lesson. We 
wish to show these impenitent hearers that with all 
their apparent innocency, decency, and generosity, 
God sees much wrong about their hearts; and that 
this wrong, if persisted in, must prove fatal. We 
are aware of the difficulty of our task — we know 
how averse the human heart is to admit its own 
defects, and the many circumstances that may 
suggest an opposite conclusion. But something 
must be done to arouse you from the death-like 
stupor which prevents attention to your spiritual 
concerns. You are here probationers for eternity — 
soon you must pass into the hands of the living 
God — you are out of the kingdom of Christ, unse- 
cured and unpardoned ; — and yet you are as indif- 
ferent as though no danger threatened you. This 
stupidity shows that your heart is not right in the 
sight of God, for if your views and feelings were 
right such indifference could not continue. 

But why are your views not right? Ample and 
specific instruction is given you in the Bible re- 
specting your situation; and if you are ignorant 
respecting it, it must be because you have not ex- 
amined with sufficient care the teaching of your 
Lord and Master, which is a certain sign that your 
heart is not right in his sight. You could not thus 
slight his communications, which are intended for 
your spiritual instruction, if you had that regard for 
him which everv right-hearted being must feel, 
4# 



82 WRONG STATE OF THE HEART. 

You do not thus slight the communications of your 
friends whom you esteem ; you read them with 
eagerness and satisfaction, and can give a detailed 
account of their statements; and if you had the 
same degree of esteem for your Maker, you would 
by this time have become familiar with your fallen 
condition as delineated in his word. 

But, perhaps, you claim to be acquainted with the 
Scripture representations of human depravity, and 
know the very points upon which you are charged 
with guilt; if then, with this knowledge, of Scrip- 
ture, you are not convinced of your guilt, you disbe- 
lieve the testimony of God, which is certainly crime 
sufficient to show that your heart is not right. Be- 
lief excites the sensibilities. Let the physician tell 
the patient that his disease must prove fatal, or the 
counsel tell his client that his defence cannot save 
him, and they are immediately seized with fear and 
trembling. And when God says in his word, the 
imagination of man's heart is evil from his youth — 
that it is deceitful above all things, and desperately 
wicked-- that he is angry with the wicked every 
d a y_and that the wicked shall be punished with 
everlasting destruction, from the presence of the 
Lord and from the glory of h's power ; — if you be- 
lieve him you could not remain thus insensible. 
You do not then credit your Maker's word — your 
indifference is a standing contradiction to his state- 
ments concerning you, — which shows that you have 
in you a wicked heart of unbelief. If we say that 
we have no sin, we deceive ourselves, and his truth 



WRONG STATE OF THE HEART. S3 

is not in us. If we say we have no sin, we make 
him a liar, and his word is not in us. And when it 
is recollected that the sentence of condemnation is 
specially directed against unbelief, that this alone 
is sufficient to involve the soul in eternal wrath, we 
cannot suppose that heart to be right by which it is 
cherished. 

But further: Why do your sympathies and affec- 
tions so little ascend to God ? You must admit that 
he is worthy of your regard — that in his character 
there are excellencies enough, and in his acts and 
dealings with you there is kindness enough, to at- 
tract your hearts. But they never rise to Him except 
when borne by circumstances, and remain no longer 
than they are compelled. There must be occasional 
contact — -but there is no union of spirit — no congru- 
ity of sympathy. Even amidst the solemnities of 
the sanctuary, and under the touching appeals of 
the gospel, there is that want of devotion, that in- 
attention to the word, that irreverence of manner 
and habit, which show that your hearts are far from 
being right in the sight of God. You could not 
thus trifle with sacred places and heavenly things 
if your hearts were not wofully alienated from every 
thing just, and pure, and Godlike. You could not 
thus present such a brazen front, nor occupy your- 
selves in so profane a manner, when the place, the 
service, the issues, are all stamped with the impress 
of God and the realities of eternity, if sin had not 
corrupted and blunted the finer feelings of your 
souls. With the pure spirits above it is not so. 



84 WRONG STATE OF THE HEART. 

With man originally it was not so. It is only since 
sin entered the world and corrupted the heart, that 
man has became averse to his Maker ; and as you 
furnish indications of this aversion, your heart can- 
not be right in the sight of God. 

Another proof of the same fact is the difficulty of 
bringing you to obey the precepts of the gospel. 
You will, no doubt, admit that it is just that you 
should yield obedience to the revealed laws of your 
Maker — and yet no motives seem sufficient to secure 
your compliance. Argument and persuasion have 
unitedly and repeatedly appealed to your conscien- 
ces; the Christian cause ha« spread out her fruits 
and her claims before you; your own spiritual ne- 
cessities and the wretchedness of multitudes around 
you, have imploringly called you to the service of 
Christ. But still you stand off, and with folded 
hands and serene brow, float along upon the stream 
of life regardless of your Maker's claims, of the suf- 
ferings of your fellow T -men, and of your own lost 
condition ! If the degree of your depravity is to be 
measured by your aversion to the service of God, 
and the strength of your aversion by the number 
and the weight of the motives which you resist, the 
wickedness of your hearts must be exceedingly 
great. Truth, conscience, the cross of Christ, the 
claims of your Maker, and your own immortal in- 
terests, all plead against your present course of re- 
ligious neglect, — and yet you persist. Is all right, 
think you, when such stubborn rebellion as this 
prevails ? Is there nothing to deplore — nothing to 



WRONG STATE OF THE HEART. 85 

rectify in that bosom, which, though made to love, is 
found averse to its Maker ? Is there nothing crimi- 
nal in refusing to submit to the government of God» 
in standing off from his service and giving the whole 
weight of your example to that sinful neglect which 
must involve so many in perdition? Rest assured 
it could not be thus with you if your hearts were 
right. Those who love the Saviour love his ser- 
vice — they delight in the law of God — they have 
respect for his word — they make haste and delay 
not to keep his commandments, and hence the want 
of obedience is referred to as certain proof of a 
wrong state of heart. 

Another sign of an evil heart is found in your 
want of comfort in the service of Christ. Like all 
others you are struggling *o find happiness, and per- 
haps you think you find a good deal in your present 
pursuits and habits. We will not stop to question 
this at present — admitting that you have enjoyed all 
that you claim in the past, and that you will realize 
all you anticipate for the future, why is it that you 
do not seek your enjoyment in the service of God? 
Here are pleasures deeper, purer, and far more 
lasting than the vain and frivolous gratifications of 
the world. You feel that the Christian moves in a 
region above you — that he communes with beings 
of a higher order than yourselves — that he is re- 
freshed by purer streams, and is consecrated to nobler 
ends? Why is it then that you prefer the coarser 
pleasures of sense? How can you seek all your 
pleasures in elements and pursuits so much beneath 



86 WRONG STATE OF THE HEART. 

the dignity of an intelligent being, and so contrary 
to those which the Almighty has appointed as the 
source of your enjoyment? If it be said that the 
duties of Christianity are not congenial to you, 
while the coarser gratifications of the world are, I 
admit it, — but what does this prove ? It shows that 
your hearts must be exceedingly depraved. A more 
conclusive argument for the wrong state of your 
hearts could not be given than the fact that you 
prefer sinful pleasures to holy ones. 

The same fact is established by the smallness of 
your appropriations to the cause of Christ. It re- 
quires means to sustain and extend the interests of 
religion as well as any others. There must be places 
of worship, books printed, instructions given, and a 
vast amount of labor performed. This necessarily 
involves expense, which must be provided for by those 
w T ho receive the benefit, and whose hearts are inter- 
ested in the cause. But how many there are in this 
community 7 , and in every community 7 , who never give 
anything to the support of religion ! They share all 
the advantages of the house of God, and sometimes 
claim privileges there forbidden alike by decency and 
justice ; they have all the advantages of religious 
instruction which must cost somebody something — 
and yet they never give a cent to the support of 
these benefits. There are others who contribute so 
little to the Saviour's cause in comparison with 
their ability, that their case is but little better than 
that of those who give nothing; and among this 
number may be found many who profess to be the 



WRONG STATE OF THE HEART. 87 

friends of the Saviour. With all their complaints 
about their inability, they can find means to adorn 
their persons, to gratify their propensities, and even 
to hoard up — and more is often spent in frivolous pur- 
suits in one year than is appropriated to the spread 
of truth in a life-time. Those who are liberal to 
the cause of the Lord are allowed to be liberal to 
themselves; but those who deal out sparingly to 
him must take care how they find means for other 
uses. Some people never have anything for reli- 
gious claims, but they can buy property, carry on 
business, and get any luxury that their hearts may 
desire. In looking through our religious assemblies, 
we find but very few who could not contribute 
something annually to the support of religion, and 
yet scarcely one-half give anything, and not one- 
third contribute in proportion to their means. Now, 
however this may appear to others, to me it is indi- 
cative of a most distressing state of things. It 
shows how little the principles of the Christian re- 
ligion have penetrated the mass of society — how 
little the hearts of hearers have been improved by 
the temporary interest that has been excited in their 
feelings at different times — and how the prevailing 
type of piety differs from that revealed in the New 
Testament. Christianity is a religion of benevo- 
lence. It has made great sacrifices for man, and 
requires him to make sacrifices in return. The 
Father so loved the world that he gave his only 
begotten Son that whosoever believeth on him 
might not perish, but have everlasting life. The 



88 WRONG STATE OF THE HEART. 

Son, though rich, yet for our sakes became poor, 
that we through his poverty might be made rich. 
The first saints inherited the same self-sacrificing 
spirit, and consecrated themselves to the service of 
Christ, soul, body and estate, and counted not even 
their lives dear unto them, so they might finish their 
course with joy and fully discharge their mission in 
behalf of the Saviour's cause. Admitting that here 
is a true exhibition of Christian principle, the ques- 
tion arises, how can you be right with hearts and 
lives so different? If they were right in doing so 
much, suffering so much, and giving so much, you 
must be wrong in doing and giving so little. 

In view of these facts, it becomes those who 
manage the pecuniary affairs of the Church to 
adopt measures to secure the contributions of all 
who statedly attend upon Divine service, and to see 
that all contribute in proportion to their means. 
The church should be attentive to her claims and 
duties in this respect. The Bible declares that 
covetousness is idolatry, and we have seen that such 
a spirit is directly opposed to that which pervades 
the Christian religion. And as no church is allowed 
to connive at such a palpable wrong, and as such a 
course must establish the people in habits as injuri- 
ous to themselves as they are dishonoring to the 
gospel, increased strictness and fidelity in this de- 
partment is called for. The few have long enough 
borne the burdens that should be shared by the 
many, and the blighting, retarding spirit of selfishness 
has long enough borne the name of piety. It is 



WRONG STATE OF THE HEART. 89 

time to tear away this disguise, and to show that, 
under all this show of zeal and love for an earnest 
religion, there is a heart not right with God. 

Parents should be careful to set before their chil- 
dren and young associates a good example in this 
matter. The state of the heart does not depend so 
much upon the occasional discourses and exciting 
elements with which they come in contact, as upon 
the habitual influences under which they are raised. 
If the parents manifest a lively interest in the cause 
of religion, — if they attend regularly and devoutly 
upon its services — if they are prompt and zealous 
in its duties, and liberal in appropriating their 
means to its support — the children will, when grown 
up, do the same. But let the parents treat religion 
with indifference, or deal out sparingly to its sup- 
port, and the children accustomed to so bad an ex- 
ample must manifest, in after years, that narrowness 
and religious neglect which such a contracting 
policy must inevitably generate. 

Finally, you see how much you need the change 
and the help presented you in the gospel. The hu- 
man heart did not come from the hand of the Creator 
with those evil tendencies which chain you down 
to earth, and indispose you to those nobler employ- 
ments which save man and glorify God. Some moral 
poison has found its way to this vital part of your 
being, checking its healthy circulation and activity, 
vitiating its tastes, and generating madness, hatred, 
disease and death. Hence the strife among men, 
the wretchedness of the world, the enmity mani- 



90 WRONG STATE OF THE HEART. 

fested towards God, and the neglect of Christian 
duties. And hence a change is needed — a change 
that will relieve the soul from the bondage of sin — 
that will bring it back to the fellowship of God — 
give it a relish for holy things, and lead to voluntary 
obedience to the Divine will. It is not enough that 
you change your opinions, or relations, or employ- 
ment — the wrong in jour hearts must be corrected. 
But how is this to be done ? Not by human means, 
not by good resolutions and self-effected amend- 
ments. It requires the spirit of God and the virtue 
of a Saviour's blood ttnd intercession to change that 
hard and wicked heart of yours, and sweetly con- 
strain you to follow the biddings of the Divine will. 
Avail yourselves at once, then, of these helps which 
the gospel so earnestly presses upon your accep- 
tance — set about a thorough renovation of your 
inner habits, and never rest satisfied till, delivered 
from the world, and the flesh and sin, you can serve 
your Maker with good and honest hearts. 



PERVERSITY OF THE WILL. 91 



SERMON VII 



PERVERSITY OF THE WILL. 

And ye will not come to me, that ye might have life. — John 5: 40. 

It has been shown, we think, in preceding dis- 
courses, that sinners are in a guilty ruined condi- 
tion ; that, of themselves, they cannot regain resto- 
ration to the divine favor; that, to make this pos- 
sible, Christ, has offered himself a mediator, through 
whom the guilty can be pardoned and accepted ; 
but that, in order for this to take effect, the sinner 
must repent and believe — i. e., turn from his sins 
and trust in Christ. 

One would think that when truths like these were 
announced and established, that all who hear them 
would, at once, turn from the threatening danger to 
the offered remedy, and gladly welcome every prof- 
fered assistance to make sure their title to eternal 
life. We should judge so from man's known aver- 
sion to pain, and his clinging to life — "for all that 
a man hath will he give for his life." If man shuns 
pain ordinarily, surely he will shun eternal pain, 
when the way is made possible. If he would give 
all that he hath for his life, surely he will not refuse 
or neglect eternal life when offered as a gift. To 
do so would evince a degree of infatuation of which 



92 PERVERSITY OF THE WILL. 

we could hardly, upon mere testimony, believe a 
man guilty. But what occurrence in life is so com- 
mon ? What is it that men do so habitually, as to 
refuse the offers of life ? On what do they seem so 
determined as their pursuance of the road that 
leads to death ? And when are they so unyielding 
as when salvation is offered, and they are urged to 
accept ? Inconstant as they may be in every other 
matter, they will be uniform in this ; susceptible as 
they may be to the calls of friendship and patriot- 
ism, the voice that calls them to turn and lice will 
awaken a stern resistance. 

Verily, my friends, here is something that may 
excite, not only our wonder, but our alarm, and more 
especially as we ourselves have done, and, I fear, are 
doing these same strange and guilty things. There is 
not one of this assembly who can give a true version 
of his life, and speak the honest sentiments of his 
heart, and say he has not repeatedly resisted the 
voice of mercy and refused the offer of salvation. 
And there are some who cannot deny that they 
have been at this from their earliest childhood, and 
that to-day it marks the attitude of their souls. 
One thing, at least, is certain, viz: While salva- 
tion is freely offered through Christ, many refuse to 
accept it. They are urged to turn, but they do not 
turn ; they are enabled to come, that they may have 
life, but they will not come. And, as such a course 
attaches most fearful guilt somewhere, and if per- 
sisted in must terminate in destruction, (turning 
from sin being essential, in the very nature of 



FBRVBBfllTY OF THE WILL. 93 

things, to escape from punishment,) it becomes us 
to inquire into the cause of it. This is the object 
of the present discourse. Why, then, do not sinners 
hearken to the gospel ? why do they not turn as it 
instructs them, comply with its simple terms, re- 
ceive its condescending Saviour, and thus secure 
eternal life ? 

It is not for the want of active powers. They 
have all the powers that properly belong to men — 
to living, active, rational beings — and are continu- 
ally using in a wrong direction, what God requires 
to be used aright. If men do not have God in their 
thoughts, remember it is not because they have 
not thoughts or the powers of thought. If they 
do not love God, it is not for the want of affection 
as an element of their being, because they are in 
the constant exercise of it towards other objects. 
If they do not act as God requires, it is not for the 
want of active powers, because they are constantly 
acting; they are constantly doing things which re- 
quire the very same natural powers that the gospel 
requires to be employed in a different manner. 
These are self-evident truths, which lie at the 
foundation of human responsibility, and charge 
guilt upon those who act amiss. The law of our 
country does not condemn men for being destitute 
of the powers of activity, but for having them and 
then acting wrongly, or refusing to act aright. And 
the charge of God against men is not that they 
have not eyes, ears, heart, &c, but that they have 
eyes and see not, ears and hear not, and hearts and 



94 -PERVERSITY OP THE WILL, 

understand not, &c. That is that they have these 
several capacities which they can employ about 
other things, but will not employ them according to 
his direction. The question, then, is not why men 
have not certain powers, but why they do not em- 
ploy those they have according to the requirements of 
the gospel ! 

It is not because the Almighty has thrown any 
obstacles in their way. The perfection of his na- 
ture, as revealed in his word, forbids us to believe 
that he can take pleasure in sin, or do that which 
should compel man to commit it. It is a very short 
way for a man to dispose of his guilt, to resolve it 
into divine sovereignty, and, while gratifying his 
evil heart, to refer to divine decrees for his justifi- 
cation. But I am very certain that such a method 
of justifying their wickedness does not satisfy the 
consciences of those who adopt it. The} 7 can 
adopt no course of argument that will satisfy them- 
selves that their sinful course results, not from their 
own purposes, but from the purposes of God. They 
are conscious, to themselves, that they act freely 
and voluntarily in the matter. The test is one that 
every man carries in his bosom. The principle is 
one to which every theorist on moral philosophy 
has, at last, to resort, before he can get a foothold 
for his argument. No matter what plausible 
things may be said or conceived to show a man 
that he acts by necessity, and not from free choice, 
there is something in him that contradicts the whole, 
and assures him that he is in the constant exercise 



PERVERSITY OP THE WILL. 95 

of his powers according to his inclinations. He 
feels that his acts are properly his own, and that 
for them he is responsible. If they were not his 
own — if they were not felt to be his own — he could 
not feel guilty in any case, for no one feels guilty 
for the acts of another ; but every man has felt the 
stings of a guilty conscience; he is sure to feel it 
when he acts improperly, and no pleas or apologies 
drawn from the divine government can prevent 
this. If any one thinks otherwise, let him put the 
matter to the test. Let him step out and rob his 
neighbor's store, or wound his neighbor's body, or 
stain the fair fame of the innocent, and see if he 
does not feel the inward smart of guilt. And you 
can assign no cause for it which will prevent his 
feeling self-condemned. You may tell him that he 
inherited the disposition to such crimes from a long 
line of ancestors, who have committed the same 
offences, and suffered the same pangs ; still he will 
feel he ought not to have acted so, and that their 
sufferings, instead of leading him to the same guilty 
course, should have deterred him from it. Who 
thinks of justifying a young man in his crimes be- 
cause his father before him committed the same ? 
Before what tribunal would such an apology relieve 
a man from punishment? But if his father's hav- 
ing the same disposition, would not excuse him, 
much less would any other that might be found 
along the line of human generation. So that no 
matter whence the disposition to commit sin was 
derived, every one feels that he does wrong in cher- 



96 PERVERSITY OF THE WILL- 

ishing it. If the decrees of God are brought up to 
soothe the guilty conscience, the offender can see 
no just connection between God's purposes and his 
crimes; he can see nothing in anything God has 
said or done that should lead him to such a course, 
but, on the contrary, he finds much that ought to 
have led him in the opposite direction. He knows, 
too, that if his evil deeds had resulted necessarily 
from the divine will, that God would be pleased 
with them, i. e., that instead of being evil deeds, 
they would have been virtuous. But he finds that 
God is displeased with them, and that justly ; and 
that for him to approve of them would be to ap- 
prove of what is wrong. And, moreover, he knows 
that the purposes of God no more fetter him in his 
spiritual than his physical duties ; he acts as volun- 
tarily in the one case as the other, and he could as 
reasonably plead the divine purposes for neglecting 
his duties to his family, or to the laws of his country, 
as he could for his neglect of gospel precepts. 

Let it not be thought, from anything here said, 
that I do not believe there are divine purposes. If 
I did not believe that God has purposes, special 
and unalterable purposes in regard to the salvation 
of man, I should have no hope ; such uncertainty 
would pervade everything that there would be no- 
thing upon which a lost sinner could rest and feel 
secure. All that I mean to say at this time is, that 
God has done nothing to keep sinners from coming 
to him ; that they have all the natural powers 
which he calls upon them to exercise, and that 



PERVERSITY OF THE WILL. 97 

whatever hinders their obedience to his commands, 
proceeds not from himself. 

I proceed now, to show that sinners do not come 
to Christ and comply with the requirements of the 
gospel, simply because they will not. They stay 
away because they are not inclined to come. 

The Scriptures every where refer to indisposition 
of heart as the only hindering cause. The con- 
demnation pronounced in Jno. 3: 19, does not rest 
simply upon the fact that men are in darkness, but 
that upon this : they love darkness rather than light. 
''The wicked, through the pride of his countenance, 
will not seek after God," Ps. 10: 4. The Psalmist here 
teaches, that pride of heart, which gives a man a 
lofty look to his Maker, is the reason he will not 
seek God. And experience confirms this represen- 
tation. It is pride and stoutness of heart — an un- 
willingness to be subject even to the great Creator — 
that keep many from the attitude of suppliants, and 
from the obedience required in the gospel. Take 
now, those passages which assign the reason why 
the Jews did not believe in the Saviour. He asked 
them (John 5: 44) — " How can ye believe who re- 
ceive honor one of another, and seek not the honor 
that cometh from God only V His object was to 
show how difficult it was for them to believe ; and 
the difficulty was found in the fact that their hearts 
were found aspiring to objects directly opposed to 
those presented by himself. Strongly attached as 
they were to objects so antagonistic to the gospel, he 
was not surprised that they did not readily embrace 
5 



98 PERVERSITY OF THE WILL. 

his offers ; nay, he would indicate to them that 
while this strong attachment to opposing objects 
continued, it was impossible for them to believe in 
him. Again he said to them (Jno. 8: 46-7) — 
" Which of you convinceth me of sin — who of you 
can point, out any fault, any thing wrong in my 
teaching ? If any one can, let him do it. But, 
says he, if I say the truth, why do ye not believe 
me ? He that is of God heareth God's words ; ye, 
therefore,, hear them not, because ye are not of God." 
This was a cutting appeal. He asserts the fact 
that every one, whose nature is friendly to God, 
heareth his words. Hence, their not hearing them 
proceeded from a nature contrary to God. In the 
chapter, from which the text is taken, he exhibits 
the proofs of his Messiahship, and then asserts that 
the reason they do not receive him arises solely 
from their opposing hearts. " And ye will not, &c. 
You are not willing to come to me that ye might 
have life. You are willing to have life — anxious 
in the pursuit of it, but you will not come to me for 
it, though your own Scriptures testify that I am the 
way, the truth and the life." 

The parable of the Saviour shows that the hin- 
dering cause is found in the heart of the hearer. 
The reason that those represented by the good 
ground brought forth fruit while the others did not, 
was that they had good and honest hearts. " Indeed," 
says Mr. Fuller, " such is the nature of divine truth, 
that every heart which is honest towards God must 
receive it. An honest heart must needs approve of 



PERVERSITY OF THE WILL. 99 

God 9 s holy law, which requires us to love him with 
all our powers ; and this because it is no more than 
giving him the glory due to his name. All honest 
hearts will approve of being justified wholly for 
Christ's sake, and not on account of any of its own 
works, whether legal or evangelical ; for it is no 
more than relinquishing a claim which is justly for- 
feited, and accepting, as a free gift, that which God 
was under no obligation to besto.w. Further : All 
honest hearts must rejoice in the way of salvation, 
as soon as they understand it, because it provides 
a way for the exercise of mercy consistently with 
justice. A right spirit would revolt at the idea of 
receiving mercy itself, in a way that should leave 
a blot upon the divine character. It is the glory of 
Christ, that he has not an honest man for an en- 
emy."* 

h\ the 53d chapter of Isaiah, the feeling which 
prevents the cordial reception of Christ is recorded 
in a tone of lamentation by the prophet : " Who 
hath believed our report ? and to whom is the arm 
of the Lord revealed ?" For he (referring to Christ) 
shall grow up before him as a tender plant, and as 
a root out of dry ground ; he hath no form nor 
comeliness ; and when we shall see him, there is no 
beauty that we should desire him." He means that 
thus he will appear to the carnal heart. But this 
is not all : " He is despised and rejected of men ; 
a man of sorrows and acquainted with grief; and 

*Gospel Worthy of all Acceptation, pp. 51-2. 



100 PERVERSITY OF THE WILL. 

we hid, as it were, our faces from him ; he was 
despised and we esteemed him not." Now, all this 
is designed to express the strong aversion of the 
human heart to Christ, as the Saviour, and to show 
that this is the cause why his report is not believed 
—why he is not esteemed and why he is rejected. 

In the 22d ch. of Matt., the offers of mercy 
through Jesus Christ, are represented by invitations 
to a feast. And I ask you particularly to observe 
how they were treated : " The kingdom ot heaven 
is like unto a certain king, which made a marriage 
for his son, and sent forth his servants to call them 
that were bidden to the wedding : and they would not 
come. Again he sent forth other servants, saying- 
Tell them which are bidden, Behold, I have pre- 
pared my dinner, my oxen and my fatlings are 
killed, and all things are ready ; come unto the mar- 
riage. But they made light of it, and went their 
way, one to his farm, another to his merchan- 
dise." This is designed to show how the peo- 
ple of this world in general, as well as the Jews in 
particular, treat the calls of the gospel ; and it 
shows clearly that the rejection is wilful, deliberate 
and repeated. Had the Saviour been sketching 
the history of our times ; had he spoken with his 
eyes fixed upon ourselves, he could not more truly 
have delineated our conduct towards him. 

Hear him as he reminds the inhabitants of Jeru- 
salem of the cause of their approaching destruc- 
tion : " O Jerusalem ! Jerusalem ! how often would 
I have gathered thy children together, even as a 



PERVERSITY OF THE WILL. 101 

hen gathereth her chickens under her wings, and 
ye would not ! ' How tender and solicitous ! Like 
the parent hen, that would protect her young from 
danger, he would have thrown his sheltering arm 
over their guilty heads. Similar Scriptures could 
be multiplied in abundance, but these are sufficient 
to show that the Bible teaches that sinners wilfully 
refuse the offers of life, and that this is the only ob- 
stacle in the way of their salvation. 

With this, too, accords the experience of the irre- 
ligious. You know, my friends, that if the disincli- 
nation of your hearts were removed, there is no- 
thing else to hinder your coming to Christ and 
keeping his commands. You only lack the will, to 
perform the deed. Were the reluctance of your 
hearts removed, you would readily turn to the Sa- 
viour. But what sort of a heart is yours, that it is 
thus unwilling to come ? How very perverse and 
corrupted it must be to hold on so tenaciously to the 
way of death, and refuse the offer of life ? Must 
not such perish, and that justly ? If you will not 
have life, of course you must have death — if you 
will not be saved, then you must be lost, and lost, 
too, under aggravating circumstances. To refuse 
the offered Saviour gives the crimson dye to your 
guilt, and will add infinitely to your punishment 
It is because he calls and you refuse ; because he 
stretches out his hands and you regard them not ; 
because he proclaims his counsels and you set them 
at nought, that he will laugh at your calamity, and 
mock when your fear cometh. 



102 OBDURATE IMPENITENCE. 



SERMON VIII. 



THE OBDURATE IMPENITENCE OF MEN. 

Therefore say they unto God, depart from us ; for we desire not 
the knowledge of thy ways. — Job 21 : 14. 

There certainly are causes for all effects. But 
there are some effects which, so far from partaking of 
the nature of their assigned causes, stand in direct 
contrast to them. One of these Solomon has speci- 
fied in this striking language : " Because sentence 
against an evil work is not executed speedily, therefore 
the heart of the sons of men is fully set in them to do 
evil." Here the merciful delay of God in punishing 
sin, inspires the guilty with more determination in 
committing it. And this is not an evil peculiar to 
former times. How many are there now who thus 
abuse the long suffering of God ? How many rush 
on in sin because they think the goodness of God 
inclines him to bear and forgive ? How shall we 
explain all this ? That the Lord is long suffering — 
that he is good and ready to forgive repenting sin- 
ners — and that he is ardently seeking our welfare, 
we are assured upon the highest authority. But 
how this should encourage any to sin — to neglect 
their souls, their duties and their God, we cannot 
understand. And yet that it is so, facts, even in our 
own experience, abundantly testify. 



OBDURATE IMPENITENCE. 103 

A similar case is found in the words of our text. 
It occurs in an argument between Job and his ene- 
mies. They charged his afflictions to his wicked- 
ness and hypocrisy, and labored to make him feel 
that he was only sharing the common lot of great 
transgressors. Said they : " Knowest thou not this 
of old, since man was placed upon the earth, that 
the triumphing of the wicked is short, and the joy 
of the hypocrite but for a moment ? The heaven 
shall reveal his iniquity, and the earth shall rise up 
against him. The increase of his house shall de- 
part, and his goods shall flee away in the day of 
wrath. This is the portion of a wicked man from 
God, and the heritage appointed unto him by God." 
That God does not thus deal with all the wicked, 
Job proves by instancing their blessings and pros- 
perity. If what had been said were true, he would 
know — " Wherefore do the wicked live, become old, 
yea, are mighty in power ? Their seed is establish- 
ed in their sight with them, and their offspring before 
their eyes. Their houses are safe from fear, neither 
is the rod of God upon them. They send forth their 
little ones like a flock, and their children dance 
They take the timbrel and harp, and rejoice at the 
sound of the organ. They spend their days in 
wealth, and in a moment go down to the grave 
liter ef ore say they unto God, depart from us ; for wt 
desire not the knowledge of thy ways" Mark here 
the cause and effect. " Therefore" i. e., because God 
is good to them as above described, they spurn him 
from them and desire not the knowledge of his ways t 



104 OBDURATE IMPENITENCE. 

It may be stated then, as a general truth, that 
those who are mostly blessed, in the providence of 

God, are most forgetful of him, most averse to his 
government, most inactive in his cause, most indiffer- 
ent to his honor. 

Look at the strong and healthy. They live com- 
paratively free from disease and pain. They know 
nothing of months of debility and languishment; 
while others sadly abide in frail and sickly tenements, 
they move on with vigor and cheerfulness, in the 
round of earth's duties and pleasures. How few of 
these can be made to feel their dependence upon 
God ? How few can be brought to realize their obli- 
gations to him ? or be induced to spend their strength 
and health to the glory of Him in whom they live, and 
move, and have their being ? Alas ! is it not the lan- 
guage of their conduct, which speaks louder than 
words, " Depart from us ; for we desire not the 
knowledge of thy ways ?" 

Look again at those whose pathway has been 
illumined by the brightest rays of knowledge. 
While intellectual midnight has hung over the ma- 
jority of the human race, they have walked in the 
light of day, and shared liberally in the endowments 
of intellect. But what is the result of their superior 
advantages ? What return do they make to Him 
from whom come these gifts? We admit that 
there are many who return the fruits of a reasona- 
ble and grateful service to their bounteous bene- 
factor ; who look upon their talents and learning as 

ifts entrusted to their care for a special use, to be 



OBDURATE IMPENITENCE. 105 

accounted for in the day of final decision ; who 
have consecrated all their intellectual treasures as 
an offering too small for their Lord and Saviour ; 
and who are actively employed in helping forward 
his plans in the salvation of men. Still it is a mel 
ancholy fact that a large number of educated minds 
are alienated from the life of God — are employed in 
opposition to his cause, or give it a very feeble sup- 
port. We would not be understood as intimating in 
this that knowledge naturally tends to alienate the 
heart from God. We refer to the alienation of those 
who have enjoyed its advantages as another in- 
stance in which the effect bears no just connection 
with its apparent cause, as a fact to be wondered 
at and not easily explained. The key to it, how- 
ever, seems to be, that man, being naturally depra- 
ved, whatever increases his ability, either physical 
or intellectual, increases his feeling of independence, 
and affords him greater facilities for the develop- 
ment of the ruling passion of his heart. For as the 
heart exerts the greatest influence over the conduct, 
it being opposed to God, whatever resources are 
brought under its control, will bo employed in oppo- 
sition to him. The resources, whether of learning 
or other things, may be good in themselves ; but 
being under the directory of a wicked heart, they 
are the occasion of evil. Besides, the education re- 
ceived is far from being perfect, and is not always 
favorable to piety. Much is acquired that increases 
the pride of the human heart, and fortifies it in a 
contempt for God and godliness. From the teach- 
5* 



I 



106 OBDURATE IMPENITENCE. 

ings of a false philosophy, the pampered heart turn 
with but little relish to the humbling doctrines of 
the cross, and to the simple, unceremonious duties 
of a pure Christianity. Whether this solves the 
mystery or not, the fact is confirmed by experience 
and observation, that many, who have been favored 
with literary advantages, are very deficient in piety ; 
that their advantages have thrown them further 
from the centre of true interest and duty ; and that 
they are polished, trained and strengthened only to 
resist more effectually the cause which they were 
sent into the world to promote. 

Again, look at those around whom fortune has 
thrown her treasures. While others have lived in 
poverty, and have struggled unsuccessfully all their 
days, they have inherited estates, or reaped the re- 
wards of successful industry. Their mites have 
become hundreds, and their hundreds have become 
thousands, as by enchantment. But w r hat is their 
moral aspect, and what the language of their hearts 
and lives? Too many seem to put God far from 
them, and to have no desire to learn his will or to 
walk in it. The} want his help in accumulating 
riches — they wish him to send them favorable 
winds and seasons to prosper their business ; but 
when the prize is gained, they have no further use 
for their helper ; they will shut him out and deny 
him the use of those treasures which they hold 
by his assistance. How truly do such verify the 
language of Scripture : " But Jeshurim is waxed 
fat and kicked : thou art waxen fat, thou art grown 



OBDURATK IMPENITENCE. 107 

thick, thou art covered with fatness ; then he for- 
sook God which made him, and lightly esteemed the 
rock of his salvation." " Of the rock that begat 
thee thou art unmindful, and has forgotten the God 
that formed thee." 

For instances, confirmatory of what has been 
said of the foregoing classes, observe their neglect 
of the means of grace. In mercy to the human 
race, God has appointed the means of religious 
worship by which the ignorant may be instructed, 
the unbelieving convinced, the hard-hearted brought 
to repentance, the weak strengthened, and the in- 
quiring directed in the way of life. If these ap- 
pointed means are neglected, what does such conduct 
mean ? The text answers — " I desire not the know- 
ledge of thy ways." 

See it, again, in their refusal to co-operate with 
God in plans of mercy and usefulness. Besides, the 
means of religious worship, by the use of which we 
are personally benefited, there are other means and 
other plans that seek the general good. The mercy 
of our Saviour is general ; it is not selfish and re- 
stricted like ours. He feels for all the impenitent 
and lost around us ; he has furnished us means and 
opportunity to help them ; he has done his part in 
providing the instrumentalities ; — but what have you 
done ? When his cause has appealed to your sym- 
pathy and help — when the souls of men have cried 
to you with awful emphasis, through their reckless- 
ness and deep-stained pollution, what have you said? 
You may have uttered no words. Your tongue may 



108 OBDURATE IMPENITENCE. 

lmve been as silent as the grave. But what mean- 
ing did your Maker read in the feeling of your soul, 
and in the language of your conduct ? When you 
have turned from his cause — from duties and plans 
that sought his glory and the advancement of his 
cause in the world ; when little things have tempted 
you away from his service, or a few difficulties 
caused you to omit the work he has assigned you, 
while you have rushed through much greater for the 
sake of perishable goods — what did he understand 
you to say 1 " Depart from us ; for we desire not 
the knowledge of thy ways." 

Again, not only has this wish been expressed, by 
refusals to co-operate with God, but, in many in- 
stances, by acts of direct opposition to him. It is 
not the greatest of the crimes of men that they are 
not active in the cause of God, in carrying out his 
plans and promoting the spiritual welfare of others. 
The actual hindrances that they throw in the way 
of this cause, by an opposing heart, speech and ex- 
ample — their direct resistance to the truths of reve- 
lation, the doctrine of the cross, and the impressions 
of the Spirit — are the most fearful forms of guilt, and 
the strongest expressions of that aversion developed 
in the words of the text. 

The sin which we have been exhibiting, manifests 
the highest degree of contempt for God. It is not 
like some exception at his government, or some 
complaint against his requirements, or the trans- 
gression of one precept. It is as though his claims 
were insufferable — as though his presence, authority 



OBDURATE IMPENITENCE. 109 

and service were not to be endured ! w Depart 
from us ; for we desire not the knowledge of thy 
ways !" Now, whether this be said in word or 
conduct, can you imagine anything more contemp- 
tuous ? And yet has it not been said by your con- 
duct a thousand times ? 

And why has God not complied with your request ? 
If he has been told so often to depart, because you 
did not desire a knowledge of his ways, why has he 
not granted you your request ? Why has he con- 
tinued with you, unsolicited and contemned, until 
this day ? Why is he still seeking to do you good, 
and to find a residence in that heart that has so 
often spurned and rejected him ? There are reasons 
enough for this, and such as will one day call for 
and receive your admiration. 

It is because he is unwilling that you should per- 
ish. He knows that if deserted, and left as you are, 
you must perish forever. And as you are the crea- 
tures of his forming and care, as he made you for 
his honor and glory, and as he sent his Son to die to 
open a way for you, he is unwilling that you should 
perish. Hence he continues with you when you 
order him to depart ; he sends you the gospel, though 
you reject its overtures ; he visits you with his 
Spirit, though you quench and grieve him ! 

It is because he would win you to himself by 
kindness. He sendeth his rain and sun upon the 
unjust equally with the just, that he may by good- 
ness lead them to repentance. And it is for the 
same reason that he continues with the reviler and 



110 OBDURATE IMPENITENCE. 

scorner ; and many such rejectors has he thus won 
from the error of their ways. It is the goodness of 
God, rightly contemplated in the face of Jesus 
Christ, that slays the enmity of the proudest hearts, 
and brings the hardened wanderer home. One 
look melted the thoughtless Peter to tears ; and 
an equally simple expression of mercy has disarmed 
many opposing spirits, and converted them into 
warm, devoted friends. It is with the same view 
that he bears now with those who neglect his com- 
mandments, and spurn him from them. Dear friends 
shall he wait and call you in vain? 

Finally, it is to furnish every possible opportunity 
to the guilty to secure salvation, so that they shall 
be without excuse when their final sentence shall 
be pronounced. There is a strong disposition in 
sinners to excuse themselves from their sins, and in 
doing this many do not stop short of impeaching the 
Almighty himself. And were his mercies or his 
offers few — had he not done all for his vineyard that 
could be reasonably required — such excuses would, 
at least, be plausible. But in view of his rich pro- 
visions, his oft-expressed willingness to receive you, 
to help you and save you ; in view of his patience and 
long suffering, his continuance with you after your 
heart and life have told him to depart, that you desired 
not the knowledge of his ways, what will you say 
in the day of account ? You will be speechless ; 
every mouth will be stopped, and all the world be- 
come guilty before God. 



ASHAMED OF CHRIST. 1 1 1 



SERMON IX. 



ASHAMED OF CHRIST. 

Whosoever, therefore, shall be ashamed of me, and of my words, 
in this adulterous and sinful generation, of him also shall the Son of 
Man be ashamed, when he eometh in the glory of his Father, with 
the holy angels.— Mark 8: 38. 

The conduct of many persons in regard to Chris- 
tianity, is very astonishing. They admit its excel- 
lence and its necessity to final salvation. The 
course it prescribes, they clearly perceive ; the mo- 
tives it presents gain the consent of their under- 
standings, and its appeals often make impressions 
on their hearts, but still they yield not to it. From 
Sabbath to Sabbath the matter is pressed upon 
their attention ; the way of life is delineated, and 
the interests of two worlds urge their compliance ; 
the appeal is heard, is felt, and after a conflict of 
inward emotions, arising from alternate purposes 
to yield and to decline, the subject is dismissed till 
a more convenient season. Of all that are present, 
there is not one who has not felt the pressure of 
divine truth — who has not felt alarmed at the dan- 
ger of his position before God, and inwardly per- 
suaded that he must be a Christian or perish forever. 
And yet this one thing needful is neglected. They 



I 12 ASHAMED OF CHRIST. 

see their duty — they feel, to some extent, the obli- 
gation resting upon them to discharge it — and still, 
to the astonishment of men and angels, some strange 
infatuation keeps them back. 

" They know the right, 
And approve it, too ; 
Condemn the wrong, 
And yet the wrong pursue." 

Why is this ? Why is it that persons so atten- 
tive to their interest every where else, should so 
little regard it here ? Why is it that minds so in- 
dependent in other matters, and that claim inde- 
pendence in all, should be so overpowered by con- 
trary influences as to do violence to their feelings 
and convictions on the momentous affairs of their 
souls ? There are, doubtless, many causes which 
contribute to this result. The unholy bias of the 
affections stands at the head of the list. The heart 
is often averse to what the judgment dictates to be 
right, and the word of God declares to be duty ; 
and this aversion is often too strong for every other 
consideration. This is the radical cause of the 
strange conduct of many persons in regard to their 
duties to God ; they see them, they intellectually 
approve them, but they do not love them. 

The power of habit adds not a little to this evil 
tendency. They have been so long accustomed to 
go contrary to the will of God, that they find it 
hard to turn. They have so long resisted, that it is 
difficult to yield. They are so accustomed to do 



ASHAMED OF CHRIST. 113 

evil that they find it not easy to learn to do well- 
to cast oft' the dominion of sin, and surrender them- 
selves to the service of God. 

A very common cause is brought to view in the 
text. Many are ashamed of Christ and his words. 
His religion has ever been too simple, humble and 
self-denying for the pride of the human heart. 
Hence the distance of some, the contempt of oth- 
ers, and the additions that others have made to it. 
Men are willing to be Christians in a royal way. 
Naaman will be healed of his leprosy, if the doing 
of some great thing will secure it; but if dipping 
himself seven times in Jordan is the thing pre- 
scribed, he will turn away in a rage. Deck out 
Christianity in the pompous forms of the world — 
lop off its self-denying duties, and so modify and 
repair them as to make them bend to the wishes of 
every heart, and many will be found willing to be- 
come its subjects. But exhibit it as it was taught 
and practiced by Christ and his apostles, and say 
unto all the people, if they will be its subjects, they 
must take up their cross and follow Christ, and 
many, like Naaman, will turn away in a rage, or 
like the young ruler, will go away sorrowful. 
While they feel its importance, and conscience 
presses them to compliance with its requirements, 
they shrink from an attitude and a course of living 
which may subject them to some worldly loss, 
some trial or difficulty in resisting the opinions and 
customs of this world. Many are such slaves to 
human opinion that they are ashamed to be thought 



114 ASHAMED OP CHRIST. 

concerned on the subject. They smother the emo- 
tions of their bosoms, resist the convictions that 
pierce their hearts, and dash away the tears that 
involuntarily rise in their eyes. 

But why this concealment and resistance? Is 
this a matter about which we may reasonably be 
ashamed to feel and to act ? Are the interests at 
stake of such little consequence as to throw re- 
proach around a just concern for their welfare ? 
We are not ashamed of our solicitude when danger 
threatens our bodies. We deem it no disgrace to 
weep when friends are taken from us ; is a lost soul 
too small an affair to weep over ? Are tears here 
unmanly, and is concern enthusiasm ? So thought 
not Jesus, who perfectly knew the danger and the 
value of the soul. He was a frequent weeper, and 
it was chiefly over the spiritual condition of man- 
kind. He wept over Jerusalem, not because her 
glory was to depart, and her palaces to fall, but 
because the eyes of her inhabitants were closed to 
the things which belonged to their peace, and soon 
so many souls were to go down to eternal death. 
Can any man feel that he has a soul of vast capa- 
cities and endless durability — can he feel that this 
soul is in a condition in which it is impossible for 
it to be saved — that it is justly condemned by the 
law of God, and is rapidly hastening to the awful 
finality — can he feel all this, and then be ashamed 
to feel and to labor for deliverance ? 

Is there any thing connected with Jesus Christ of 
which the noblest of our sinful race have cause to 



ASHAMED OF CHRIST. 115 

be ashamed? He was holy, harmless, undefiled, 
and separate from sinners. He did no sin, neither 
was guile found in his mouth. When he was re- 
viled, he reviled not again ; when he suffered, he 
threatened not, but committed himself to him who 
judgeth righteously. The Jewish Sanhedrim could 
establish no charge against him, and Pilate, in the 
face of their accusations, pronounced him innocent. 
No personage has ever tabernacled among men, of 
such transcendent wisdom, such exalted piety, such 
expansive benevolence. No being has ever stooped 
to such sacrifices in our behalf, or achieved so many 
and such glorious results for our race. He is the 
medium of the mercies which meet us every hour. 
It is his intercession which preserves us, cumberers 
of the ground, from the just consequences of our 
crimes. It is through the sacrifice of himself that 
the guilty find pardon and salvation. He hath 
borne our griefs, and carried our sorrows. He was 
wounded for our transgressions, he was bruised for 
our iniquities ; the chastisement of our peace was 
upon him, and with his stripes we are healed. All 
we, like sheep, have gone astray ; we have turned 
every one to his own way, and the Lord hath laid 
on him the iniquity of us all. He was oppressed 
and he was afflicted, yet he opened not his mouth ; 
he is brought as a lamb to the slaughter, and as a 
sheep before her shearers is dumb, so he opened not 
his mouth. He was taken from prison and from 
judgment ; he was cut off out of the land of the 
living ; for the transgression of my people was he 



116 ASHAMED OF CHRIST. 

stricken. And he made his grave with the wicked 
and with the rich in his death ; because he had done 
no violence, neither was any deceit in his mouth. 
Who his own self bore our sins in his own body on 
the tree, that we, being dead to sin, should live 
unto righteousness. Whose great nusiness on earth 
was to proclaim liberty to the captives, the opening 
of the prison to them that are bound, to give them 
beauty for ashes, the oil of joy for mourning, the 
garment of praise for the spirit of heaviness. Are 
we ashamed to own, to be identified with such a 
personage as this ?— to admire the excellence of his 
character ; to adore his goodness ; to receive his 
benefits ; to espouse his cause ; to imitate his ex- 
ample ? Shall it be deemed reproachful, or even 
condescending for sinful mortals to come under his 
righteous government-— to be called by his name, 
and to partake of his nature ? 

Ashamed of Jesus ! Sooner far 
Let evening blush to own a star. 
He sheds the beams of light divine 
O'er this benighted soul of mine. 

Ashamed of Jesus. Just as soon 
Let midnight be ashamed of noon. 
Tis midnight with my soul till he, 
Bright Morning Star ! bids darkness flee. 

Ashamed of Jesus ! that dear friend 
On whom my hopes of heaven depend ? 
No. When I blush, be this my shame — 
That I no more revere his name. 



ASHAMED OF CHRIST. 117 

Is there any thing in the religion or words of Christ 
to which a,ny one need be ashamed to submit ? Is it 
censurable to do justly, love mercy, and walk hum- 
bly with thy God ? Would the strictest conformity 
to the example of our Lord, and the duties he has 
enjoined, detract from any man's greatness or good- 
ness ? No. It is this which raises man to his pro- 
per dignity, and that furnishes or protects all his 
blessings. It gives sacredness to an oath, without 
which judicial processes would afford no terror to 
crime, and no protection to virtue. It restrains the 
wicked passions of men, and throws safeguards 
around property, liberty and life. Take away the 
penalties which Christianity holds out to the trans- 
gressor ; take from man's apprehensions the dread 
of a future reckoning and eternal retributions, and 
you take away the strongest prop to every thing 
dear or sacred. Withdraw the influence of Chris- 
tianity from the world, and you deprive the heart 
of its chief consolation in the hour of affliction, 
and of its only support in the hour of death. Is 
this something that a sinful mortal shall blush to 
receive, to countenance and follow before his fel- 
low-men ? Rather let us blush that man is so little 
affected and influenced by its precious and sublime 
truths ; that we are so estranged from our Maker ; 
so destitute of love, gratitude and joy ; so slow to 
perceive, to feel and do our duty. We have cause 
to be deeply ashamed that we have dealt out our 
service so sparingly to him who poured out his 
heart's blood for us ; that we have turned in scorn 



118 ASHAMED OF CHRIST. 

from his offers, and done despite to the Spirit of his 
grace. Could we now see these things in the 
light in which eternity will reveal them ; could we 
look at our quibbles and evasions of divine truth, 
our cold, resisting hearts, our negligent, fruitless 
lives, as we shall in a dying hour, we should speed- 
ily change our conduct. Years have passed away 
since you entered the stage of action ; every day 
God has been mindful of you, and visited you 
incessantly with the benefits of his hand. Before 
you he has opened the way of life, and around you 
has scattered the means to aid your progress to 
eternal rest. But what have you been doing? 
How have you treated this kind and constant bene- 
factor ? You have resisted his truth, quenched his 
Spirit, refused his grace ; the language of your 
hearts and conduct has been — 6i Who is the Lord 
that we should serve him, and what profit should 
we have if we pray unto him ? Depart from us ; 
for we desire not the knowledge of thy ways." Nor 
is there a Christian but that can see enough of sub- 
jection to earthly vanities in his heart, enough of 
apathy and negligence in his life, to cause him to 
take reproach and shame to himself. Well might 
the Saviour speak to us complainingly, as repre- 
sented by Thomas a Kempis : " The world promi- 
ses only transitory joy, and men engage with ardor 
in its unholy service ; I promise that which is su- 
preme and everlasting, and their hearts are insen- 
sible and unmoved. Where is the man that serves 
and obeys me with that affection and solicitude 



ASHAMED OF CHRIST. 119 

with which the world and the rulers of it are served 
and obeyed ? Even the sea exclaimeth : ■ Be thou 
ashamed O Zidon !' because for a trifling acquisi- 
tion of wealth or honor, a tedious and fatiguing 
journey is cheerfully undertaken ; but, to obtain 
eternal life, not a foot is lifted from the earth. The 
sordid gain of perishing riches engages the pursuit 
and employs the industry of all ; the most incon- 
siderable share of this imaginary property is obsti- 
nately and bitterly contested. For the vain expect- 
ation of a vainer possession, men dread not the 
fatigue of sleepless nights and restless days ; but, 
deplorable insensibility ! for unchangeable good, 
for an inestimable recompense, for unsullied glory 
and endless happiness, the least servitude and the 
least labor is thought too dear a purchase. 

" Be ashamed, therefore, O slothful and discon- 
tented servant ! that the children of this world 
should, with more ardor, seek after destruction and 
death, than thou dost eternal life ; that they should 
rejoice more in vanity than thou in the truth." 

If, then, there is nothing in the object, the nature, 
the author of Christianity, of which any one can 
reasonably be ashamed, why is it that this feeling 
should exist in so many hearts, and keep so many 
from their duty ? Does it not clearly evince the 
existence and predominance of depravity ? Holy 
beings are not ashamed of Jesus. Angels were 
not ashamed to hover around him at his birth, and 
to hail it as a joyous event, in the acclamation of 
11 Glory to God in the highest, on earth peace and 



120 ASHAMED OF CHRIST, 

good will to men." The eternal Father was not 
ashamed of Jesus ; as he ascended from the water 
of Jordan, where he had been baptized, a voice 
from Heaven was heard saying : " This is my be- 
loved Son, in whom I am well pleased." Why is 
it that men only should be ashamed to acknowledge 
him whom angels and the Father delight to honor 1 
Why, but because they are darkened, and prejudiced 
and enslaved by sin ? 

If it be said by some that they are not ashamed 
of religion, considered in itself, but that their diffi- 
culty arises from the views and feelings which 
others around them cherish towards it ; that they 
see nothing worthy of reproach in its duties, but 
shrink from the reproach which wicked men try to 
pour upon them ; if this be said, it does not lessen 
the guilt in the case ; it leaves such persons still 
under the charge, and liable to the penalty of our 
text ; it is the very kind of shame to which the con- 
text refers. Jesus here exhibits the persecutions 
and sufferings that were soon to come upon him- 
self, which Peter could not persuade him to avoid 
by forsaking the least part of duty ; he then turned 
to the people and told them if they would come 
after him, would be his disciples, they must be pre- 
pared for sacrifices and to bear such crosses ; and 
urged them to this course by the assurance that their 
life, their salvation, depended upon it — by the superi- 
ority of the soul to the whole world, and by the assu- 
rance that if they are ashamed of him he would be 
ashamed of them. To refuse to stand out before 



ASHAMED OF CHRIST. 121 

this sinful generation as the disciple of Christ, is, 
in the sense of the text, to be ashamed of him ; to 
shrink from obedience to his commands, through 
fear of foes or love of friends, or because of the 
difficulties, crosses and sacrifices that lie in the 
way, is what is here meant by being ashamed of 
Christ. And if we consider the real character of 
such conduct as this, we shall not be surprised at 
the aspect that Christ has assumed towards it, or 
at the treatment it will hereafter receive at his 
hands. Have you seriously considered how unwor- 
thy and sinful it is to yield more to the opinions 
and caprices of men than to the wishes and com- 
mands of your Maker ; to bow down before a sinful 
and adulterous generation more readily than to the 
adorable Redeemer ; to unite with his aspersers 
rather than bear the reproach of following him ; to 
sacrifice his truth to carnal feelings, friendships, 
interests, and to slight and neglect his commands, 
himself and his words, because they are slighted 
and frowned upon by a cold-hearted world? What 
a crime would it be if an American should shrink 
from acknowledging Washington, under any cir- 
cumstances of reproach or difficulty? How much 
greater crime must it be to shrink from acknowl- 
edging Jesus before a sinful world, who has suffered 
more for us, and achieved for us greater blessings, 
than Washington ? What vileness appears in the 
conduct of Peter, when meeting the very trials that 
had been foretold, when the world around poured in 
its contempt, reproach and cruelty upon the Saviour, 
6 






122 ASHAMED OF CHRIST. 

whom he was following, he was ashamed to ac- 
knowledge that he knew him ? The same vileness 
is found in every case where there is a shrinking 
from following Christ, through fear of man, to 
avoid the trials that surround obedience, or to es- 
cape the scorn of the world. 

We see not now the guilt and danger of such a 
course as we shall see them in the light of eternity. 
We see not the extent of our unkindness to Christ, 
the depth of the sin we commit, when we deny 
him before men, by refusing to follow his command- 
ments, as we shall see them when arraigned at his 
bar. Yet the views he has expressed of such con- 
duct, and the manner he has declared he will deal 
with it, might teach us now. He has told us, after 
enumerating the trials, sacrifices and crosses that 
can beset the path of obedience, that — "Whosoever 
shall deny me before men, him will I also deny be- 
fore my Father which is in heaven. . . . He that 
loveth father or mother more than me, is not worthy 
of me ; and he that loveth son or daughter more 
?han me, is not worthy of me. And he that taketh 
not his cross, and followeth after me, is not worthy 
of me." And he has said, concerning those who are 
ashamed of him before this adulterous and sinful 
generation, that of them also he will be ashamed 
when he cometh in the glory of his Father with the 
holy angels. 



IMPORTANCE OF CONFESSING CHRIST, 123 



SERMON X. 



IMPORTANCE OF CONFESSING CHRIST. 

Nevertheless, among the chief rulers also, many believed on him; 
but because of the Pharisees they did not confess him, less they should 
be put out of the synagogue : for they loved the praise of men more 
than the praise of God. — John 12: 42-3. 

With what propriety has the world been associa- 
ted with the flesh and the devil, in the influence it 
exerts against the cause of piety ! How truly has 
it been said, " if any man will be the friend of the 
world," meaning the carnal world, "he is the ene- 
my of God !" And yet, how much are men the 
slaves of its corrupt influence — how doth it blind 
their eyes and delude their spirits, and hurry them 
on to ruin ! How deep and universal its sway — ex- 
ercising complete dominion over the sinner, and 
harassing the Christian up to the very hour he lays 
down the implements of mortality ! Every diversity 
of character is affected by its influence. In some, 
it keeps up the enmity of the natural heart, and 
leads to open acts of opposition ; in some, it checks 
the flow of love and the warmth of devotion ; and 
in others, it smothers these feelings, conceals all 
pious desires and prevents an outward expression of 
the honest convictions of the soul. There are many 
who believe a great deal more than they express on 



124 IMPORTANCE OF CONFESSING CHRIST. 

the subject of religion. There are many who are 
doing violence to their consciences in the course 
they are pursuing, and who are kept from doing 
their duty through slavery to the opinions of others. 
It was so with the rulers referred to in the text. 
They are called chief rulers, i. e., they were chief 
men of the Sanhedrim, the highest Jewish court. 
They saw the works of Christ until they were con- 
strained to believe in him. But they were in a high 
office, and associated with people who looked with 
contempt upon Christ and his followers. To come 
out boldly and profess their faith in him, would not 
only have excited towards them the ill will, of the 
Pharisees, but it would have caused them to be 
thrust out of the synagogue. This was a conse- 
quence they were not prepared to brook. They 
could not part with their honors and the approba- 
tion of their friends, for the sake of Christ ; and 
hence they did not confess him. Mark the point 
upon which they failed—" they did not confess 
him." They did not speak out the sentiments of 
their hearts — they did not come out on the Saviour's 
side — they did not take up their cross and follow 
him — they did not cast in their names and their 
influence in favor of Christ, nor unite with the dis- 
ciples in their sacramental privileges and labors of 
love. They perhaps attached but little importance 
to an outward profession ; faith in Christ, secretly 
cherished, they thought sufficient. There are many 
in the world who feel and act in the ver)' same way ; 
and as I believe that such a course is not only inju- 



IMPORTANCE OF CONFESSING CHRIST. 125 

rious, but fatal in its consequences, I shall attempt, 
in the following remarks, to place it in its proper 
light. I take the ground, that to refuse openly to 
acknowledge and follow Christ, is criminal and haz- 
ardous. 

It is readily admitted that it is possible to attach 
too much importance to an outward profession. 
Those greatly err who identify it with regenera- 
tion — who make it the beginning and ending of 
their piety, and who are resting upon outward acts 
for acceptance with God, in the absence of repent- 
ance, faith and love. But let us not forget that 
there is another extreme, equally fatal, into which 
men are exceedingly liable to fall. The early Chris- 
tians attached great importance to Christian fellow- 
ship, and they hastened to place their persons, as 
well as their hearts, on the Lord's side — to walk in 
the ranks of the pious, and to unite their influence 
and efforts in pushing forward the cause of piety. 
The spirit that would now incline us to undervalue 
church relations, and the public duties of Christi- 
anity, or needlessly to delay submission to Christian 
ordinances, is no improvement upon that which 
warmed the bosoms of the first disciples. Indeed, 
making allowance for the misconceptions, as to 
what qualifies a person for church membership, and 
for the feeling of unworthiness by which many are 
hindered from a public consecration of themselves 
to Christ, there is reason to fear that the neglect 
arises from a feeling directly opposite to that exhi- 
bited in the conduct of the apostles. 



126 IMPORTANCE OP CONFESSING CHRIST. 

But however good may be the intentions, and how- 
ever pious the feelings of the heart, secrecy and 
seclusion are not so favorable to growth in grace, 
as an association with the people of God, and a 
free discharge of the duties of religion, The inter- 
ests of the soul cannot prosper while it is in such a 
stifled and fettered state — a habitual resistance to 
its cravings will cool its ardor and bring on a state 
of leanness and insensibility. Nor will there be as 
much interest felt for the general cause, by a lonely 
traveler to eternity, as by one who is associated 
with others. Besides, what prevents feeling, pre- 
vents effort ; a person must be identified with a 
cause to take an active part in promoting its inter- 
ests. Hence those who are the friends, who claim 
to be the disciples of Christ at heart, who yet re- 
fuse to confess him, withhold from his cause much 
to which he is entitled. Nor is a person as safe 
disconnected from the church. He will feel less 
responsible. He will feel under less restraint in the 
hour of temptation, and will consequently be more 
liable to stray. These are points that deserve 
consideration ; but we pass to others, which show 
more clearly the evil involved in refusing to confess 
Christ. 

L If generally adopted, such a course would 
abolish the Christian church, and defeat the design 
of Christ in its organization. If it be right, it ought 
to be adopted ; and if it be right for one to decline 
church connection and the public duties of religion, 
it is equally right for others and for all ; but if all 



IMPORTANCE OF CONFESSING CHRIST. 127 

were to decline church connection, there would be 
no such thing as a church. We should be thrown 
into a common mass of non-professors ; and no o?ie 
would stand prominent as a disciple of Christ ! 
Nor is this the worst. If the churches were abol- 
ished, the ends for which they were appointed would 
fail — the public ministry would cease — the cause of 
piety would languish, and the tide of iniquity would 
roll on without those restraints which are now found 
in the associated plans, efforts and influence of 
Christians. The world seems very wicked now; 
but if Christian churches were abolished, and the 
gospel ceased its warnings and instructions, we 
should soon witness a decline of virtue and an in- 
crease of corruption, such as we have never wit- 
nessed. It cannot be pretended that any one can 
favor a result like this without incurring guilt. 
But that person who claims to be a disciple of Christ 
and yet does not confess and follow him, is, so far 
as his influence goes, doing this very thing. He is 
practically saying that churches and church duties 
are unnecessary, and, consequently, that it was folly 
to appoint them ! So far as his example can give 
respectability to a course of neglect, so far the 
claims of the church of Christ are undervalued and 
neglected ; and in proportion as this non-confessing 
course prevails, there is an approach to that state 
of things which would exist if all churches were 
abolished. This result should be considered by all 
who claim to be the disciples of Christ, and espe- 
cially by such as are not occupying their proper 



128 IMPORTANCE OF CONFESSING CHRIST. 

place iii his church. They should look well to the 
evil tendency of their course, and place themselves 
in an attitude where they may act to the greatest 
advantage for the cause of God. Again : 

2. In refusing to confess Christ, he is disobeyed, 
and that on more points than one- He evidently 
requires his disciples to take up their cross and fol- 
low him ; but this is not complied with by those 
who shrink from duty because it is a cross. Bap- 
tism stands plainly taught upon the pages of inspi- 
ration, both by precept and example ; but this is 
neglected by those who do not openly profess Christ, 
because it is in this act that the profession is made. 
The sacrament of the Supper is urged upon us as 
the dying request of our Redeemer; but this is a 
church ordinance, and cannot be observed by those 
who are not of the church. Now, viewed as the 
commands of our Saviour, the neglect of these 
duties, with others that follow in train, is no small 
matter. The position which leads to the violation 
of so many of the Saviour's commands, cannot be 
destitute of guilt. It is sometimes said, that though 
these duties are enjoined, they are not essential — a 
person may be a Christian and be saved, whj does 
not observe them ; and supposing them not essen- 
tial, it is further supposed there can be but little if 
any guilt in neglecting them. The word essential is 
used in such a loose, indifferent manner, that it is 
difficult to tell precisely what is meant in its gene- 
ral application. It cannot be meant that the duties 
involved in the Christian profession are not necessa- 



IMPORTANCE OF CONFESSING CHRIST. 129 

ry ; for then we are led to ask why they are enjoined, 
and why our Saviour has gravely instituted appoint- 
ments which are unnecessary ? If it be meant that 
they are not the most vital and important parts of 
Christianity, and that there are circumstances under 
which salvation is possible in their neglect, I admit 
this to be correct. But it does not follow, that be- 
cause they are not vital principles, so essential that 
life cannot exist in their absence, that therefore they 
can be innocently neglected. And if there are cir- 
cumstances of necessity which would excuse their 
neglect, it does not follow that they may be safely 
neglected under any circumstances. I concur with 
Bishop Mcllvaine, when he says : " In one sense, it 
is right to say that all parts of revealed truth are 
essential. Essential to the complete integrity of the 
system, they certainly are. Essential to the vitality 
of religion, they certainly are not. There are truths, 
without the confession of which the soul can live 
unto God, though it may suffer loss; and there are 
others, without which it cannot; just as there are 
members of our bodies without which we can sur- 
vive, and others without which life must be extinct ; 
all essential to integrity — not all to vitality" * But 
viewed as the commands of Christ, all the duties of 
religion are equal, and the smallest, as well as the 
greatest, becomes a test of character. The guilt of 
an action is not to be estimated by the greatness of 
the object upon which it acts, or by its effect upon 

♦Sermon before Gen. Con., 1841. 
6* 



130 IMPORTANCE OF CONFESSING CHRIST. 

objects around us ; but by the sacredness and the 
greatness of the authority which it sets at nought. 
If a Divine prohibition be thrown around an apple, 
the eating of it will as effectually involve the trans- 
gressor in sin and death as would a murder, under 
similar circumstances, or the unjust subjugation of 
a nation. And a Divine command requiring associ- 
ation with his church, and submission to its ordinan- 
ces, attaches fearful guilt to tbo?e who voluntarily 
refuse conformity, because, simple as the acts may 
appear in themselves, omitting them is setting at 
naught the counsel of God ; and this not upon one 
point, but many ; for there are many duties, the per- 
formance of which * depends upon a profession of 
Christ and a connection with his church. 

3. The motives by which those are influenced, 
who decline this connection, show both the guilt 
and danger of such a course. As before intimated, 
there are some kept from the duties of the Christian 
profession by conscientious scruples. Their sense 
of unworthiness and remaining infirmities, keeps 
them from a relation which is so exalted, in their 
estimation, that nothing short of perfection can enti- 
tle one to the privilege of entering it. And this 
very feeling of self-abasement and unworthiness 
before God, is the very thing that insures the Divine 
blessing, and indicates their fitness for the privile- 
ges which they feel they do not deserve. It is the 
humble that God exalts, and to the poor and contrite 
that he looks. 

But there are others, kept back by very different 



IMPORTANCE OF CONFESSING CHRIST. 131 

causes. The reason assigned in the text why these 
rulers did not confess Christ, was, that they feared 
the Pharisees, that they were afraid of being cast 
out of the synagogue, and that they loved the praise 
of men more than the praise of God. The same 
influences still operate ; there are many ashamed 
and afraid to speak and act out their honest convic- 
tions. They shrink from the reproach of those who 
look with contempt upon Christ and his cause, or 
upon that form of truth and duty which they feel 
constrained to embrace. And then the honors of 
the synagogue are in the way — some advantage, 
some post of honor, some prospect or valued asso- 
ciation may be endangered by conscientiously fol- 
lowing Christ. These, and many such like things, 
keep many in a state of neutrality — cause many to 
hold on to what they conscientiously believe to be 
erroneous ; and thus many are casting their influence 
against the cause of God, who claim to be his friends, 
and cherish the hope of dwelling with him forever. 

But supposing the neglect to proceed from indis- 
position of heart to the duties of the Christian pro- 
fession, how clearly does it indicate a guilty and 
dangerous state in the predominance of an influence 
opposed to God? 

Or, supposing it arises from an impression that 
such service is not absolutely essential^ what state 
does it show the heart to be in? 

But, finally, the Scriptures do plainly teach that 
such a course is incompatible with salvation. 
Christ has said, " I receive not honor from men," 



m I > 



132 IMPORTANCE OF CONFESSING CHRIST. 

and he has also taught us that the servant must 
not expect to be greater, or to fare better, than his 
Lord. To act according to the spirit of the world, 
or so as to receive its approval, we must depart 
from the spirit of Christ. The Pharisees, above all 
people, were fond of the " praise of men ;" but what 
has our Saviour taught us respecting them ? " How 
can ye believe, which receive honor one of another, 
and seek not the honor that cometh from God only ?" 

But Christ speaks pointedly to the very case in 
hand : " Whosoever, therefore, shall confess me be- 
fore men, him will I confess also before my Father 
which is in heaven. But whosoever shall deny me 
before men, (that is, refuse to confess him,) him will 
I also deny before my Father which is in heaven." 
Again : " He that loveth father or mother more 
than me, is not worthy of me ; and he that loveth 
son or daughter more than me, is not worthy of 
me. And he that taketh not his cross, and followeth 
after me, is not worthy of me. He that findeth his 
life shall lose it ; and he that loseth his life for my 
sake, shall find it." And again: " Whosoever, there- 
fore, shall be ashamed of me and of my words, in 
this adulterous and sinful generation, of him also 
shall the Son of Man be ashamed, when he cometh 
in the glory of his Father, w r ith the holy angels." 
Take heed, my hearers, that you incur not the 
shame of Jesus Christ, and provoke him to deny 
you before his Father and the holy angels. 

You greatly need his intercession with the Father ; 
it is, therefore, to your eternal interest to merit his 



TERMS OF DISCIPLESHIP. 133 

approbation and secure his friendship, without 
which, any hope that you may entertain of eternal 
life is destitute of the least foundation ; for " no man 
cometh unto the Father but by the Son." 

Remember, that you can never obtain his favor, 
if, through shame, pride or wanton-neglect, you fail 
to confess him before men. Make haste, then, and 
delay not to espouse his cause ; live to his glory, 
die in his service, and he will crown you heirs of 
his kingdom. 



SEKMON XL 



TERMS OF DISCIPLESHIP. 

So, likewise, whosoever he be of you that forsaketh not all that he 
hath, he cannot be my disciple. — Luke 14: 33. 

The term disciple literally means a scholar. It 
was the title applied to the first Christians ; and, as 
thus applied, it included something more than re- 
ceiving instruction. It included following or doing, 
as well as learning the will of Jesus Christ ; and it 
has this meaning in its general application, whether 
applied to Christians or to other associations of men. 
Whenever we speak of the disciples of a man, we 
think of something more than a knowledge of his 



..A 



134 TERMS OF DISOIPLESHIP. 

principles. We include the idea of acquiescence 
and obedience. We refer to those who embrace 
and practice the doctrine or theory taught. In the 
literal and general sense of the word, Christians 
are disciples of Jesus Christ. They are taught by 
him, they acquiesce in his teaching, they obey it. 
Hence the title embraces whatever is essential to 
Christian character, and, consequently, what is es- 
sential to salvation. So that whatever is inconsist- 
ent with discipleship, is equally inconsistent with a 
state of salvation ; and he who refuses the condi- 
tions of the former, must inevitably miss the advan- 
tages of the latter. This consideration throws 
great solemnity and importance into the subject of 
our present inquiry, viz : the conditions of disciple- 
ship. 

In the 26th and 27th vss. of this chapter it is said : "If 
any man come to me and hate not his father, and 
mother, and w T ife, and children, and brethren, and 
sisters, yea, and his own life also, he cannot be my 
disciple. And whoever doth not bear his cross and 
come after me, cannot be my disciple." The word 
" hate? here, is used in a comparative sense, mean- 
ing that a person must love the Lord more than 
earthly friends, so that his word will be respected 
and followed rather than theirs. That this is the 
meaning here, may be seen by examining a parallel 
passage in Matt. 10: 37. In that chapter the Sa- 
viour is telling his disciples of the persecutions and 
afflictions that will come upon them for his name's 
sake, and that even relatives shall be found against 



TERMS OF DISCIPLESHIP. 135 

each other : " The brother shall deliver up the 
brother to death, and the father the child ; and chil- 
dren shall rise up against their parents, and cause 
them to be put to death;'' and that thus "a man's 
foes shall be they of his own household." In view 
of this state of things, he tells them — " He that 
loveth father or mother more than me, is not worthy 
of me ; and he that loveth son or daughter more 
than me, is not worthy of me. And he that taketh 
not his cross and followeth after me, is not worthy 
of me. He that findeth his life shall lose it ; and 
he that loseth his life for my sake, shall find it." 
This paragraph contains precisely the same senti- 
ment that is expressed in connection with the text ; 
and the language employed, and the circumstances 
which gave rise to its use on this occasion, show 
conclusively that the Saviour meant to teach them 
that if they loved their relatives more than him, i. e. 
if, in the hour of conflict, when opposition should 
arise, they should shrink from his cause out of re- 
gard to them, they would deny him before men, they 
would not be worthy of him, and could not be 
acknowledged as his disciples. That this is the true 
interpretation, any one can see who will compare 
the 10th chap, of Matt, with the 14th of Luke. The 
text, as a concluding remark, was designed to ex- 
press, in a summary way, the spirit of all that had 
been inculcated in the preceding specification. 

In some sense, then, it does certainly teach that 
a person must forsake all he has, if he would be a 
disciple of Christ ; and this sense, it is equally cer- 



,A 



136 TERMS OF DISCIPLESHIP. 

tain, must be found in the preceding statements, 
because the text begins with the expression, " So 
likewise," referring to what had gone before, and 
urges the doing of the very same as indispensable 
to discipleship. If this be so, the sentiment of the 
text is simply this : that Christ must be followed and 
obeyed at whatever sacrifice, if we would be his dis- 
ciples. 

Under ordinary circumstances, the gospel requires 
us to make no sacrifices, except of sinful habits or 
propensities, which our spiritual welfare does not 
require. Obedience to Christ is predicated upon 
principles which are consistent with earthly advan- 
tage, and which, if carried out, would diffuse uni- 
versal peace over the world. They do not require 
us, under all circumstances, to renounce our friends, 
to drop our business, and forsake our possessions. 
All these may be held, pursued and enjoyed, in per- 
fect harmony w r ith obedience to Jesus Christ, if no 
wicked influence turn them against us. Nay, so far 
from prohibiting these things, a proper attention to 
them is enjoined by our Saviour. But while we 
may have friends, and possessions and earthly en- 
joyments consistently with obedience to Christ, 
while the spirit that the gospel requires would, if not 
resisted, add to the enjoyment of earthly resources, 
it is equally certain, from experience as well as 
revelation, that these same things, which are law- 
ful in themselves, and which ought to prove bless- 
ings, may, under an evil influence, change their 
character and press with all their force against the 



TERMS OF DISCIPLESHIP. 137 

duty we owe to God. The sentiment of the text is 
that, when our earthly appendages thus come in 
collision with our duty to God, we shall evince 
the martyr spirit, and sacrifice any thing, however 
dear, nay, every thing, rather than part with duty 
to Christ. It is, that his will shall have a stronger 
influence upon us than all other wills ; that his ap- 
probation shall be dearer to us than that of all 
others combined, and that the blessings connected 
with his service shall be more attractive than all 
earthly advantages. He is willing we should have 
earthly advantages, and has shaped our duty to 
himself consistently with their highest enjoyment ; 
But if sin should bring the two into collision, so 
that one or the other must be sacrificed, the spirit 
required in his disciples is such as will give the 
preference to him. To illustrate : 

There is nothing more innocent or desirable 
among men than friendship, and it is the very thing 
the gospel is seeking to promote. There is a man, 
we will suppose, who has a large circle of friends, 
and is justly entitled to their confidence and affec- 
tion. They have mingled together in their sports 
and pleasures from youth to manhood, and are 
bound together by congeniality of tastes, long asso- 
ciation, and many acts of reciprocal kindness. But 
a change has taken place in him. The Spirit of 
the Lord has been at work with him, and after 
much resistance, it has convinced him of sin, of 
righteousness and of judgment. He feels the in- 
security of his present position, and the justice of the 



y 



138 TERMS OF DISCIPLESHIP. 

claims of God upon him, and he resolves to change 
his course and become a Christian. As soon as this 
is known, he is informed, that if he carries his resolu- 
tion into effect, he will be deserted by his friends — that 
there wall be an end to their sympathy and associa- 
tion. This is painful. He desires the good will 
of his associates, he feels himself entitled to it, and 
that it ought not to interfere with his spiritual du- 
ties. But as both cannot go together, he does not 
hesitate long which to surrender ; and, in the spirit 
of a true disciple, he says to his friends : " We 
have lived long together in love and friendship ; 
I have done nothing, and expect to do nothing, to 
interrupt it ; and to be ridiculed and opposed by 
those who have been my companions and friends, 
is something I cannot contemplate without inex- 
pressible sorrow of heart. But I find I must part 
with you or Christ ; with my soul or your friendship ; 
and as you have brought things into collision which 
ought to have harmonized, I must give the prefer- 
ence to my soul and my Lord ; as you demand the 
sacrifice, as you offer your friendship upon terms 
with which I cannot comply without rejecting my 
Lord's commandment, we must separate." Here 
is the real spirit of the text. This is loving Christ 
more than friends. This is taking up the cross and 
following him, and forsaking all for his sake. 

Again : Whatever a person lawfully acquires or 
inherits, is justly his, and it is the will of the Lord 
that he enjoy and use it in a rational and useful 
manner. But supposing, under the working of 



TERMS OF DISCIPLESHIP. 139 

iniquity, a pleasant situation and lawful possession 
should be made to oppose the requirements of Christ. 
To take a case that has often occurred : A young 
person of affluence and a large circle of devoted 
relations, is awakened to a sense of his lost condi- 
tion. He sees that while his body has " enough 
and to spare," his soul is starving for the want of 
spiritual supplies. His outward advantages render 
more conspicuous his spiritual necessities, and 
among them all he can find no antidote for his dis- 
tress. Guided by the gospel and Holy Spirit, he 
looks to the cross and finds a healing balm in the 
atonement of Christ. Prompted by gratitude to 
his deliverer, and the reasonableness and simplicity 
of his commands, he resolves upon devoting himself 
to his service. But, unfortunately, this circle of 
relatives, instead of encouraging his undertaking, 
gravely tell him, if he carry his resolution into ef- 
fect, he shall be disinherited, and must seek a resi- 
dence somewhere else. Here are natural affection, 
love of home, earthly possessions, all brought in 
opposition to duty to Christ. What shall be done ? 
Which shall he sacrifice ? Christ has taught us in 
the text, that all these must be sacrificed whenever 
they thus conflict with duty to him. If love of 
kindred and home, of honor and riches, weigh hea- 
vily, the will of the Lord, his claims and his re- 
wards, must weigh more heavily, and maintain the 
ascendency over the conduct, whatever may oppose. 
And the principle holds true in every case where 
natural affections or worldly interests oppose what 



140 TERMS OF DISCIPLESHIP. 

God requires of us. It is not to be denied that the 
whole force of natural affection is often brought to 
bear against duty to Christ. Many feel the impor- 
tance of religion, but they know it is frowned upon 
by their parents, their husbands or their wives, and 
are thus deterred from yielding to it. Others, who 
have attained to the enjoyment of hope, discern the 
path of duty, and feel inwardly pressed to pursue 
it ; but they know it is contrary to the wishes of 
their friends, and rather than give them uneasiness, 
or encounter their opposition, they neglect it. It 
was just such cases as these that gave rise to the 
words of the text. The Saviour knew the power 
of natural affection, and that it would often put 
forth all its energies to oppose his requirements ; 
and he has taught us, in the text, too plainly to be 
misunderstood, that we must be prepared to resist 
this mighty current, if we would be his disciples. 
That, dear as may be earthly friends, we must be 
willing to forsake them, when they forsake the will 
of Christ. This is the spirit and meaning of the 
text ; this is the condition of discipleship as taught 
by Jesus himself. 

But even this is not all. The principle reaches 
farther and higher, and requires that the will of 
God shall be dearer than life itself. Now we 
know that there is nothing that a person more law- 
fully enjoys than life ; that the Saviour did not come 
to destroy men's lives, but to save them; and that 
murder is expressly forbidden in the decalogue. 
But it may happen that duty to God may be forbid- 



TERMS OF DISCIPLESHI?. 141 

den upon pain of death — that Christ must be denied 
or present existence sacrificed. This is, indeed, re- 
quiring one to forsake all for Christ, and this is the 
doctrine of the text. This is what the Saviour 
means by losing life to find it ; and if to save the 
body, one should turn away from him under such 
circumstances, he has not left us in doubt about the 
issue : he has taught us that those w 7 ho thus seek 
to save their lives, shall lose them. And he said this 
in full view of the tortures and death, w T hich came 
upon the disciples soon after his departure. 

The apostles understood him in this sense, and 
acted accordingly. They were forbidden to preach, 
were imprisoned, were threatened with death, if 
they did not desist, but they replied : " We 
ought to obey God rather than man." In (he face of 
death "they ceased not to teach and preach Jesus 
Christ ;" and nearly all of them fell martyrs in their 
work. The language of Paul in the immediate 
prospect of death for the truth's sake, expresses the 
general sentiment of the apostles. * And now. be- 
hold, I go bound in spirit unto Jerusalem, not. know- 
ing the things that shall befall me there : save that 
the Holy Ghost witnesseth in every city that bonds 
and afflictions abide me. But none of these things 
move me, neither count I my life dear unto myself, 
so that I may finish my course with joy, and the 
ministry which I have received of the Lord Jesus 
to testify the gospel of the grace of God. And now 
behold, I know that ye all, among whom I have 
gone preaching the kingdom of God, shall see my 



142 TERMS OF DISCIPLESHIP. 

face no more. 59 The apostle's life was evidently 
as dear to him as any other man's ; but he did not 
count it dear in comparison with the cause of 
Christ, and the pleasure of finishing his course with 
joy, and the ministry he had received of the Lord. 
And neither affection, nor death itself, could move 
him from his purpose of following his duty. 

The same spirit was evinced by Polycarp. He 
lived towards the close of the second century, under 
the reign of Antoninus the younger. In his ex- 
treme old age he was arrested, under a vile edict 
from Rome, and required to do divine honors to 
Caesar. The prayers he offered for the soldiers who 
came to seize him, and his kindness in spreading 
refreshment for them, melted their stern hearts. 
While on his way to the stadium, he was met by 
Herod, the chief officer of the police, and his father, 
who seating themselves by the gray-headed patri- 
arch, strove to shake his purpose. " What great 
harm," said they, " can there be in addressing divine 
honors to Caesar, and offering at least one grain of 
incense upon the idol's altar ?" To this he firmly re- 
plied : " I shall never do what you advise me." At this, 
he was thrust from the car ; and meekly gathering 
himself up as fast as he could, under the infirmities of 
years and toils, and the wound he had received by 
the fall, he hastened to the stadium, where stood the 
proconsul waiting his arrival. When his name 
was announced, the proconsul said to him : " Revile 
Christ and swear; then will I dismiss you." Poly- 
carp replied: " Eighty and six years have I served 



TERMS OF DISCIPLESHIP. 143 

him, and he never did me wrong ; how then can 
I now blaspheme my king that saved me ?" Still 
urging him, he said : " Hear my confession : I am a 
Christian, and if you would know what Chris- 
tianity is, give me a day and hear me." On being 
told that there were wild beasts at hand, to which 
he would be cast if he did not change his mind, he 
said : " Call for them, for we have no reason to 
change from the better to the worse." He was told, 
if he despised the beasts, he should be consumed by 
fire, if he did not change his mind. Polycarp re- 
plied : " You threaten fire that burns for a moment, 
and is then put out ; but you consider not the com- 
ing judgment, and the fire of eternal punishment re- 
served for the wicked." All hope of changing him 
failing, the cry " burn him alive" was shouted from 
the throng, and in a few minutes the flames were 
consuming the flesh of this gray-headed saint. He 
forsook all for Christ, and though his present life was 
torn from him, he secured to himself life eternal. 
The same principle was exemplified by Daniel, 
when he preferred going to the lion's den, rather 
than refuse to pray to the Lord his God, as a wicked 
edict required him to do. The same also was man- 
ifested by Bunyan, when he submitted to live 
twelve years in prison, rather than decline what his 
conscience felt to be a divine command. And in 
every age, there are not wanting cases of a similar 
character. It is no unusual thing in the history of 
this world, for one's earthly interests to be brought 
by wicked hands into competition with the sacred 



144 TERMS OF DISCIPLESHIP, 

dictates of conscience, and the claims of the gos- 
pel. Even this country, which was sought as an 
asylum for oppressed consciences, has been stained 
by the deeds of tyrants, and has witnessed the sac- 
rifices and sufferings of men for conscience' sake, 
who were too pure to be bribed by the offer of 
honors, and too firm to be shaken in their allegiance 
to God by threats or punishments. And at this very 
moment, in enlightened Europe-, (?) many are suffer- 
ing fines and imprisonment as penalties, for con- 
scientiously doing the will of Christ. 

But the principle of the text applies to cases 
much more common and universal than those which 
have been specified. Happy for us, that we live in 
an age and a country where such sacrifices are not 
required of us in following Christ. But remember, 
the less the temptation, the greater the crime of dis- 
obedience. If in the extreme cases mentioned, the 
persons would not have been excused in turning 
from Christ to avoid so great sacrifice, of cour#e, in 
no case of less sacrifice, can we neglect his command 
with impunity. And, although we are not required 
to surrender our homes, our property and our lives, 
in becoming the disciples of Christ, yet no one can 
be ignorant of the fact, that there are many influ- 
ences around us, which are ever seeking to draw us 
from our duty to Christ. If out of deference to the 
opinions of men, or for the sake of ease, honor or 
gain, we decline doing what Christ has commanded, 
we as effectually deny him, and fall below the terms 
of discipleship, as Polycarp would, had he reviled 



TERMS OF DISCIPLESHIP. 145 

Jesus when commanded by the proconsul ; while 
our guilt would be as much greater than his, as our 
temptation is less. However diverse may be the 
situations of men, Christ requires the same spirit in 
all his disciples, and that is a spirit of surrender 
of entire subjection to his control. The heart must 
be yielded without reserve. The possessions, tal- 
ents, business conduct, must be subjected to his will, 
and be used and directed according to it. This is 
the sense of the text, in which we are required to 
forsake all in becoming disciples of Christ. We 
must take it from under the dominion of sin and 
place it under the guidance of holiness and infinite 
wisdom. We must rise superior to our own wishes 
the opinions of men, natural affection, prejudice, 
persecution, and temporal interests, whenever they 
stand in the way of duty to God. We must prac- 
tically say, " not my will, but thine, be done." It is 
not enough that we adhere to Christ when difficul- 
ties shall oppose ; under all circumstances we must 
be subject to his will, if we would be his disciples. 
And he who holds himself and his affairs subject to 
the will of GoA, forsakes all, in the sense of the text. 
He will give as he has opportunity, when the 
cause of the Lord says, give. He will act, as far as 
he is able, when the will of the Lord say?, act. 
He will suffer, when suffering is his lot, rather than 
dishonor his Lord. And friends and kindred, and 
worldly affairs, must stand aside and be forsaken, 
when they require departures from the divine will. 
Here is the spirit of a true disciple, and one that will 



146 TERMS OF DISCIPLESHIP. 

render everything subservient to the will of God. 
Here is the condition upon which Christ has in- 
formed us he will accept our allegiance, and 
without which, he says, we cannot be his disciples. 
Do you say it is too much ? Is it too much that we 
should be subject to him who made and preserved 
us ? Is it too much that his will should be a 
stronger principle of action, than the w 7 ill of man ? 
Is it too much to forsake all for him, who forsook all 
for us ? — who, though he was rich, yet for our sakes 
became poor, that we, through his poverty, might be 
made rich — who humbled himself, and became obe- 
dient unto death, even the death of the cross, that we 
might escape the pangs of eternal death ? Is it too 
much to make sacrifices for him, to forsake all that 
opposes him, and to hold all subject to the advance- 
ment of his glory ? Reason, conscience and every 
pious sentiment, answer no, precious Saviour, this 
is not too much to do and suffer for thee ! 



CHRISTIAN ORDINANCES. 147 



SERMON XII. 



CHRISTIAN ORDINANCES. 

And keep the ordinances as I delivered them to you. — 1 Cor. 11: 2. 

It is not agreeable to discuss subjects upon which 
there exists a diversity of opinions. For, however 
conscientious one may be in the views which he ex- 
presses, and however much courtesy he may mani- 
fest towards those who think differently, there gen- 
erally are some who will take exceptions, and turn 
that into an occasion of unkindness, which was de- 
signed for edification. While all claim the right of 
holding and publishing whatever sentiments they 
believe most in accordance with truth and reason, 
all are not equally willing for others to enjoy the 
same privilege ; and hence the severe reflections 
which are often cast upon the advocates of a cause 
for the utterance of opinions which they hold sa- 
cred and inviolate. So sensitive and illiberal is the 
spirit that reigns in human nature, that it is almost 
impossible to secure a candid hearing, or a faithful 
examination of principles, which are opposed to 
those previously entertained. 

It is to be regretted that the feelings of human 
nature, and the prejudices of education, should have 
such an influence over us, when examining the 



148 CHRISTIAN ORDINANCES* 

principles and duties of our common Christianity — 
involving, as they do, the bliss or the woe of eternity : 
that they should lead so many to look with a par- 
tial eye to one side, to stand aloof from all explan- 
ation and defence on the other, or to hear them with 
a state of mind which precludes conviction. 

The improper manner in which controversial sub- 
jects have been discussed, has no doubt helped to 
perpetuate this evil habit. In too many instances 
polemics have not been satisfied with defending 
their own sentiments; they have descended to invec- 
tive, and have endeavored to cast odium upon those 
from whom they dissented. Such a course deserves 
reprehension. Nor are there any who have less 
fellowship with it than the present speaker. But 
then it is no sufficient reason why disputed topics 
should not be discussed. This can be done with 
candor and fidelity without giving offence where re- 
ciprocal rights are recognized. As strongly op- 
posed as I am to infidelity, yet were I to attend a 
lecture upon the subject, and the speaker were to 
conduct it with decency and fairness, I might not 
approve, but I could not consistently find fault with 
him for doing it. He has an equal right with my- 
self to think as he chooses— I knew his theory before 
I went, or I attended to hear it explained, and to 
get his reasons for it — and how can I complain 
when only this is done ? We may pity the ignor- 
ance or the depravity of those whose opinions are 
at variance with our own ; but, if they are consci- 
entiously held, we should not only concede them the 



CHRISTIAN ORDINANCES. 149 

right of defence, but receive their defence with that 
candor and respect which are ever due to sincerity 
of intention. This much is claimed by all as a 
matter of right and justice. But what is the gen- 
eral practice ? Can a man utter his sentiments on 
disputed points, without provoking hostility? Can 
a minister publish and defend the doctrines and 
usages of his church, without subjecting himself to 
censure ? If the answer is drawn from the history 
of the past, so far as our experience extends, we 
must say that he cannot, though we hope for some- 
thing better in the future. 

No wonder, then, that the Christian minister en- 
ters with reluctance upon controverted subjects. 
But it is unavoidable. Where is the subject that is 
not controverted ? — upon what single point can we 
touch where all are perfectly agreed ? Whatever 
sentiments we may entertain upon any subject, 
somebody entertains directly the opposite ; so that 
if we decline speaking upon controverted subjects, 
we shall decline speaking upon all ; and carried out, 
it would put an end to all inquiry and advance- 
ment in knowledge. 

But it is often necessary, as well as unavoidable. 
The views of individuals and of churches are of- 
ten misapprehended, and as misapprehension en- 
genders prejudice and opposition, it is their duty to 
prevent it as much as possible, by a fair exhibition 
of their sentiments. And besides honest misconcep- 
tions, there are often willful misrepresentations, 
merely for effect. When this is the case, explana- 



150 CHRISTIAN ORDINANCES. 

tion and defence are certainly necessary. And 
more than all, this seems to us the only way to 
bring about unity. The Saviour prayed that his 
followers might be " one." It is a curse to the 
world and a calamity to the church, that Christians 
are so much divided in their views and practice. 
Hence it becomes as to seek more unity. But it 
should be unity in the truth, and the only way to 
attain this is to examine with equal fairness both 
sides of any disputed point, to hear all, and hold 
fast that which is good To remain silent upon 
such points, neither giving explanations nor receiv- 
ing them, is to keep up the difference which already 
exists; and to continue ignorant of the real senti- 
ments of others, to suppose that difference greater 
than it is. Let all set forth their views with their 
reasons for them — let them be subjected to our test 
— the word of God — and let all resolve to hold and 
practice that only which this holds and enjoins, and 
we shall all soon be one in feeling, principle and ac- 
tion in the work of the Lord. 

The foregoing remarks are offered, because the 
subject of communion at the Lord's table, which I 
am now to discuss, is surrounded with the circum- 
stances which have been specified. There are dif- 
ferent opinions respecting it ; and the practice of 
our denomination in its administration exhibits a 
marked difference from that of all others. The 
ground of this difference, we know, is frequently 
misapprehended, and as frequently misrepresent- 
ed ; which, whether fairly or unfairly done, has 



CHRISTIAN ORDINANCES. 



answered to admiration the purpose intended — 
the fostering of a prejudice against us, and of keep- 
ing many out of our ranks who otherwise would, 
from principle, have entered them. If any per- 
sons are opposed to our sentiments, after rightly 
understanding them, and decline connection with 
our churches from an intelligent conviction that 
they are unscriptural in their principles or usages, 
we have not the slightest objection ; it is what we 
would prefer and recommend. But where it results 
from misconception or imposition, we cannot but re- 
gret it ; nor could we be faithful to them, to ourselves, 
or the cause which God has entrusted to us, were 
we to withhold a candid exposition of our faith and 
practice. With this conviction, I shall now proceed 
to state, explain and defend, the belief and practice 
of the Baptist Church on the subject of communion. 
The term communion, though generally used to 
designate the act of partaking at the Lord's table, 
has a more extended application. Whatever may 
be the outward relations of Christians, there is a 
feeling of fellowship existing between them, which 
will afford them sweet communion in their converse, 
intercourse and labors of love. This may be called 
Christian communion, as it arises from Christian 
principle and feeling. Let persons meet together 
whose hearts have been subdued by the same spirit, 
who cherish the same pious affections, and are filled 
with the same holy joys ; and though they belong 
to different churches, or to no churches at all, they will 
enjoy together Christian communion. The only 



152 CHRISTIAN ORDINANCES. 

prerequisites to this communion are a regenerated 
heart, a devotional spirit, and a holy walk, and 
these are essential : for the Christian cannot thus 
commune with the infidel, the impenitent unbeliever, 
or the carnally-minded. He finds in these nothing 
congenial with his pious feelings — their affections 
and desires run in opposite channels. But bring him 
in contact with devotional spirits, and they will 
commune together in the highest sense, though 
they ^may J never unite in church ordinances. 
Robert Hall, the most powerful champion of free 
communion that ever defended it, says : " The true 
idea of Christian communion, is by no means to be 
confined to a joint participation of the Lord's Sup- 
per. He, who in the words of the apostles' creed, 
expresses his belief in the communion of saints, 
adverts to much more than is comprehended 
in one particular act. In an intelligent assent to 
that article, is comprehended the total of that sym- 
pathy and affection, with all its natural expressions 
^nd effects, by which the followers of Christ are 
united in consequence of their union with the Head, 
and ! 'their joint share of the common salvation. 
The kiss of charity in the apostolic age, the right 
hand of fellowship, * # # uniting in social 
prayer, the employment of the term brother or sister 
to devote spiritual consanguinity, were all employed 
in the purest ages as tokens of communion : a term 
which is never applied in the New Testament ex- 
clusively to the Lord's Supper. When it is used in 
connection with that rite, it is employed, not to de- 



CHRISTIAN ORDINANCES. 153 

note the fellowship of Christians, but the sphimal 
participation of the body and blood of Christ." 
Now, adopting this definition as true, the Baptists 
can enjoy Christian communion with all lovers of 
the Saviour, as really and truly as any who claim 
to be disciples. And hence, the charge so often 
alleged against them, that they refuse to commune 
with those whom Christ has accepted, and who will 
commune together in heaven, is irrelevant and un- 
true. They " require nothing more than credible 
evidence of Christian character, as the condition of 
Christian communion."* With all those who furnish 
such evidence, they now commune, precisely in the 
same sense in which they expect to commune in 
heaven. The communion of heaven will not be 
physical or ceremonial. It will be a union of 
spirits in spiritual exercises. And this the Baptists 
now enjoy with all who give " credible evidence of 
Christian character." 

But there is a church communion, the prerequi- 
sites of which include something more than Chris- 
tian communion. As it is an outward ceremonial 
act, as well as spiritual, it requires that a given 
outward step shall be taken, or that a visible rela- 
tion with the church shall be previously formed, in 
manner and form as prescribed. Certainly a person 
can give evidence of Christian character, and yet not 
be prepared for church communion. For though he 
exhibit much of the Christian — enough to entitle him 

* Repertory and Princeton Review. 



154 CHRISTIAN ORDINANCES. 

to Christian communion— yet he may not be in the 
church, or he may not have entered it scripturally ; 
and to extend to him church communion, is to make it 
lose its distinctive character. That the Lord's Sup- 
per is a church ordinance, must be admitted, and 
that it was administered originally in an associated 
capacity, all must confess. Here, then, we come to 
the point which exhibits the peculiarity of the Bap- 
tist Church, on the subject of communion. She does 
not participate with other denominations at the 
Lord's Supper or in church communion. This is 
her unpardonable offence in the estimation of 
many — and which has secured to her the kind and 
Christian epithets, close, bigoted, etc. To some her 
course may appear so ; but let us honestly enquire 
into the reason for it, and see if it is so in reality. 

Why, then, do not Baptists participate with other 
denominations at the Lord's table? It is not be- 
cause they think there are no Christians among them, 
or that the}' are deficient in piety. They are happy 
in the persuasion that there are many Christians 
in all denominations; and they cannot but believe 
that they feel and manifest as much Christian affec- 
tion for other sects, as they do for one another. On all 
suitable occasions, they are ready to unite with the 
pious members of other denominations, in all exer- 
cises which do not involve a sacrifice of principle. 
No ; their refusal to participate with other denomi- 
nations, at the Lord's table, is not founded on a 
want of piety. If piety were the only prerequisite to 
church communion, then a refusal to commune 



CHRISTIAN ORDINANCES. 155 

with them would charge them with a want of 
piety. 

Nor does it arise from any narrowness of feeling 
or from any disposition to keep Christians asunder. 
It is principle, not feeling, that keeps them in their 
present course. They do not consider themselves 
at liberty to follow their feelings in this matter, in 
fixing the terms of admission into the church or to 
the communion table. Whatever may be their 
feelings, they feel sacredly bound, as the servants of 
God, to administer the affairs of his church accord- 
ing to his word and example, and to keep the ordi- 
nances as they are given. So far from wishing to 
keep Christians separate, they mourn that separation 
does exist, and ardently pray that the time may soon 
come when they shall see eye to eye, and speak the 
same things. 

Nor is it from any devotion to a party name, or to 
party interests, that they practice what is termed 
" close communion." They have no special devo- 
tion to their name. Disciples, Christians, or any 
thing else appropriate, would suit them just as well. 
And they have no party interests which they ar 
not willing to sacrifice to the truth, if that be found 
against them. Let the principles and duties of the 
gospel be received and practiced, as delivered in the 
word of God, and they are satisfied. Or let it be shown 
that their principles or practice conflict with the pre- 
cepts and examples of the New Testament, and they 
will show, by abandoning them, that they are not 
governed by a blind devotion to sectarian interests, 



156 CHRISTIAN ORDINANCES. 

Why, then, the question returns, do not Baptists 
participate with other denominations at the Lord's 
Supper ? It is because they regard them as unbap- 
tized. Both as it respects the subjects of baptism 
and baptism itself, there is a wide difference be- 
tween us — a difference that renders ifc impossible 
for us consistently to participate together in church 
communion. There are several qualifications 
which should precede a participation at the Lord's 
Supper, and baptism is one. Hence, if this be omit- 
ted, though the others be complied with, he who 
does it is not prepared to unite in that sacrament. 
Here, then, two questions arise : First, is it true that 
baptism should precede communion at the Lord's 
table ? Second, what is baptism ? 

First. Is it true that baptism should precede com- 
munion at the Lord's table ? It is not whether it is 
close, or accords with the feelings of human nature, 
or corresponds with the opinions of particular parties: 
but is it correct according to the Scripture, that 
baptism should precede church communion ? That 
it is, we think, will appear from the following con- 
siderations: 

1. It is certain that baptism was administered 
before the supper was. That John and his disci- 
ples baptized multitudes upon a profession of faith, 
no one will deny. That the supper was not cele- 
brated until just before the crucifixion of our Lord, 
and then by persons who had been baptized, is be- 
yond all dispute. Does this not then afford a pre- 



CHRISTIAN ORDINANCES. 157 

sumptive argument that, as baptism had the priority 
then, it should have the priority now? 

The attempt which has been made to evade this 
argument, by saying that John's was not Christian 
baptism, exhibits a stronger bias towards a hy- 
pothesis, than it does to the obvious import of scrip- 
tural representations. Let it be remembered that 
the baptism of John introduced the Christian dis- 
pensation : " But that he (Christ) should be made 
manifest to Israel, therefore, am I come, baptizing 
with water :" — that it was required by the counsel 
of God : H And all the people that heard him, and 
the publicans glorified God, being baptized with the 
baptism of John. But the pharisees and lawgivers 
rejected the counsel of God against themselves, not 
being baptized of him :" — and that it was, accord- 
ing to Mark, " The beginning of the gospel of Jesus 
Christ, the Son of God." Those who plead for an 
" essential difference" between John's and Chris- 
tian baptism, rely chiefly on the ground, " that 
John's baptism issued not from the authority of 
Christ, as head of the church." But did it not issue 
from the authority of the Father, and is that insuffi- 
cient to christianize it ? Is nothing Christian but 
that which comes from the authority of Christ, sep- 
arate from that of the Father 1 Then, u not only 
would the whole of John's mission be unchristian- 
ized — (the gospel which he preached, no less than 
the rite which he performed) — but the gospel which 
our Lord himself preached, and the miracles which 
he performed, would be involved in the same predic- 



158 CHRISTIAN ORDINANCES. 

ament." For he says himself: "I am come in my 
Father's name, and ye receive me not. I do 
nothing of myself; but as my Father hath taught 
me, I speak these things. As my Father hath sent 
me, so send I you." Now, on the hypothesis that it is 
essential to a Christian ordinance, that it should 
have been instituted by Christ, in distinction from 
the Father, the works which Jesus himself per- 
formed are divested of their Christian character. 
But that they were Christian works, it would be 
impious to deny. " Then, why deny that John's 
baptism w r as a Christian institute, simply because 
he received his commission, not from Jesus in person, 
but from the Father ?" When to all this is added the 
fact, that Jesus himself received John's baptism, it 
makes it sufficiently Christian for us. Without 
attaching any special importance to the priority of 
baptism, in point of administration, we may safely 
infer that it indicates the order and relation it should 
always sustain to other Christian duties. 

2. The preceding consideration is strengthened 
by the form of the commission itself, when formally 
published. " Go ye, therefore, and teach all nations, 
baptizing them in the name of the Father, and of the 
Son, and of the Holy Ghost ; teaching them to ob- 
serve all things whatsoever I have commanded you: 
and lo, I am with you always," etc. With the con- 
sent of all parties, this commission is the law of the 
Christian Church. As such, a correct interpreta- 
tion of it is of vast importance in directing our 
inquiries on several topics that now agitate the re- 



CHRISTIAN ORDINANCES. 159 

ligious world ; and that practice which finds most 
support in its obvious and fair construction, we 
should adopt in preference to all others. We would 
ask then, was it a matter of accident or of special 
design that, in this commission, teaching or disci- 
pling should be placed first ; baptizing second, and 
teaching all other things commanded, among which 
church communion must be reckoned, third ? To 
say that it was a matter of accident, entirely unin- 
tentional, is to charge our Lord with a carelessness 
of which he was never before guilty, and that too, 
in one of the most important acts of his life — one 
that required the utmost care and precision — the 
giving of the standing law of his church, which 
was to be interpreted and acted upon through all 
ages. To say that it was intentional, is to admit 
the very thing for which we are contending. For 
if the commission requires that baptism should be 
received next in order after discipling, it must re- 
quire that it should precede church communion. 
Will any one deny that the order of the several acts, 
specified in the commission, is as much a matter of 
Divine appointment as the acts themselves ? If 
any are inclined to do this, we would ask them to 
consider, first, the following testimony of the pious 
Richard Baxter : ;< This is not like some occasional 
historical mention of baptism, but it is the very 
commission of Christ to his apostles ; and purposely 
expresseth their several works, in their several places 
and order. Their first work is by teaching to make 
disciples, which are by Mark called believers. Their 



160 CHRISTIAN ORDINANCES. 

second work is to baptize them. Their third work 
is to teach them all other things which are to be 
learned in the school of Christ. To contemn this 
order, is to renounce all rules of order ; for where 
can we expect to find it, if not here ? I profess my 
conscience is fully satisfied, from this text, that it is 
one sort of faith, even saving, that must go before 
baptism." And he might have added, as he has in 
effect, in his plain scriptural proof, that " it is one 
sort of baptism? even that which is enjoined by 
Christ, that must go before church fellowship." Of 
necessity, one or the other must precede. Under 
the fairest construction of the commission, it requires 
that baptism should precede ; and if it requires this, it 
forbids the opposite. For, in the words of Mr. Booth, 
" a limited commission includes a prohibition of such 
things as are not contained in it ; and positive laws 
employ their negative. For instance : When God 
commanded Abraham to circumcise all his males, 
he readily concluded that neither circumcision nor 
any similar rite was to be administered to his fe- 
males. And when Christ commands that believers 
should be baptized, without mentioning any others, 
he tacitly forbids that ordinance from being admin- 
istered to " unbelievers ;" so, by parity of reason, if 
the same sovereign Lord commanded that believers 
should be baptized — baptized immediately after they 
have made a profession of faith — then he must in- 
tend that the administration of baptism should be 
prior to the reception of the Lord's Supper, and con- 



CHRISTIAN ORDINANCES 161 

sequently, tacitly prohibits every unbaptized person 
from communion at his table." 

3. What importance is to be attached to the pre- 
ceding considerations, and especially to our con- 
struction of the commission, must be determined by 
.a reference to the practice of the apostles, which is 
certainly an infallible exposition of Divine precepts, 
and upon the decision of which we are willing to 
suspend the present inquiry. That the apostles 
understood the commission under which they acted, 
and that they administered the ordinances as they 
were given, both in form and order, all will confess. 
Did they, then, admit persons to the fellowship of 
the church, without baptism ? Did they celebrate 
the supper with unbaptized persons, or with persons 
whom they considered unbaptized ? They certainly 
did not, as Robert Hall has admitted. He says : " The 
apostles, it is acknowledged, admitted none to the 
Lord's Supper but such as were previously bap- 
tized."* Again, he says : " Subsequently to that 
period," (the resurrection of our Lord,) " we admit, 
without hesitation, that the converts to the Christian 
faith submitted to that ordinance, prior to their re- 
ception into the Christian church. Nay," he says, 
" we are willing to go a step further, and to ac- 
knowledge that he who, convinced of the Divine 
origin of Christianity, by the ministry of the apostles, 
had refused to be baptized, would at that period 

*Hair» Works, vol. 2, p. 213. 



162 CHRISTIAN ORDINANCES. 

have been justly debarred from receiving the sacra- 
mental elements."* 

In reading the Acts of the Apostles, we find these 
two things : First, that they urged baptism upon 
their disciples in close connection with repentance 
and faith, to be next and immediately attended to ; 
and, secondly, that their disciples did submit to bap- 
tism immediately after repenting and professing 
faith in Christ, and were thus received into the fel- 
lowship of the church. The instruction was, " Be- 
lieve and be baptized ;" " Repent and be baptized ;" 
" Can any man forbid water, that these should not 
be baptized, which have received the Holy Ghost, as 
well as we ?" " And now, why tarriest thou ? arise 
and be baptized." The practice was, " Then they 
that gladly received the word were baptized. And 
the same day there were added unto them about 
three thousand souls. And they continued stead- 
fastly in the apostles' doctrine and fellowship, and 
in breaking of bread and in prayer." " And when 
they believed Philip, preaching concerning the king- 
dom of God, &c, they were baptized, both men and 
women." Paul, the jailor, Lydia and the eunuch, 
were baptized "straightway." In these apostolic 
examples, as well as in the commission, we see that 
teaching or discipling was first, next baptism, and 
next church fellowship, breaking of bread, etc. If 
then, the example of the apostles is sufficient autho- 
rity, if it is an infallible exemplification of the corn- 
ball's Works, vol. 1, pp. 309-10, 



CHRISTIAN ORDINANCES. 163 

mission given them, it shows, " beyond a reasonable 
doubt," that church communion now should be con- 
fined to those baptized, unless it can be shown that 
we have a discretionary power, and are privileged 
to alter or amend as circumstances may require. 
But such a power belongs to no man or set of men 
living. The apostles themselves, with all their in- 
spiration, did not lay claim to it. Paul says, "I re- 
ceived of the Lord that which I also delivered unto 
you." " Be ye followers of me, as I also am of 
Christ," — intimating that they should follow him no 
farther than he followed Christ. And in the text 
he commends the Corinthians to "keep the ordinan- 
ces as I have delivered them to you." Whether " or- 
dinances" here means the sacraments of the gospel, 
or the decisions of the apostles, makes not the least 
difference ; it confines their successors to their ex- 
ample in administering the affairs of Christ's king- 
dom. 

4. The preceding arguments appear the more 
conclusive, when we consider the nature and design 
of the two ordinances. Baptism was intended, 
among other things, to represent a death unto sin and 
a resurrection to newness of life. Hence it is called 
a " burial with Christ," and a " putting on of Christ." 
The supper was intended to show forth the body and 
blood of Christ, as the support of spiritual life. 
And as a person must possess life before he receives 
nourishment, so it appears the more rational as well 
as scriptural, that he should receive the emblem of 
life before that of nutrition. But what we want 



164 CHRISTIAN ORDINANCES. 

particularly observed is, that baptism was intended 
as an act ofprofessing Christianity and of initiation 
into the Christian church. In the apostolic age 
none were recognized as disciples until they were 
baptized. But the supper was given to acknowledged 
disciples, to be celebrated as a standing memorial of 
Christ's death, to the end of time. Now, it will be 
admitted on all hands, that a person should submit 
to the act of initiation and become a lawful mem- 
ber of a society, before enjoying its privileges. And 
it must further be confessed, that baptism is the act 
of initiation into the Christian church, and that the 
sacrament of the supper is a privilege of the church. 
The former places a person in a church relation, 
and gives him in the prescribed form the profession 
and title of a disciple ; the latter is a duty and privi- 
lege belonging to that relation. Baptism is the first 
outward act required in the Christian cause ; the 
supper extends through the whole journey, and is 
designed to show forth the Lord's death till he come. 
5. Finally, the position that baptism should pre- 
cede church communion, is supported by the uniform 
testimony of the church, and the highest uninspired 
authority through all ages. It is not a sentiment 
peculiar to Baptists. By no means It is held by 
every denomination of Christians, who practice the 
ordinances ; and, with the exception of the few 
Baptists (chiefly in England) who have adopted the 
theory of Hall and Bunyan, it is, and ever has been, 
the sentiment of the entire Christian world. We 
do not refer to the opinions of others as authority, 



CHRISTIAN ORDINANCES. 165 

but only to show that, on the subject in hand, we act 
on the same principle that ail churches do, who 
observe the two ordinances. 

Justin Martyr says of the supper : " This food 
is called the eucharist, of which it is not lawful 
for any to partake, but such as believe the things 
taught by us to be true, and have been baptized." 
Jerome says : " Catechumens cannot communicate 
at the Lord's table, they being unbaptized." Dr. 
Wall, who searched as deeply and extensively into 
the history of the church as any man ever did, and 
who stands as one of the highest authorities in the 
Church of England, says : " The baptized person 
was, quickly after his baptism, admitted to partake 
of the Lord's Supper." Again he says: "No 
church ever gave the communion to any persons 
before they were baptized. . . . Among all the ab- 
surdities ever held, none ever maintained that a person 
should partake of communion before he was baptized" 
Dr. Jeremy Taylor, another high authority of the 
same church, says : " And this was the certain and 
perpetual doctrine and custom of the church ; inso- 
much that, in the primitive churches, they would 
not suffer unbaptized persons so much as to see the 
consecration of the holy mysteries, as is to be seen 
in many ecclesiastical records. The reason of this 
is nothing but the nature and analogy of the 
thing itself: for we first come to Christ by faith, 
and we first come by baptism : they are the two 
doors of the Tabernacle, which our Lord hath 
pitched, and not man." Again he says : " Neither 



166 CHRISTIAN ORDINANCES. 

faith alone, nor baptism alone, can suffice, but it 
must be the actual faith of baptized persons which 
disposes us to this sacred fpast." # Dr. Doddridge 
says: "It is certain that Christians in general 
have always been spoken of, by the most ancient 
fathers, as baptized persons ; and it is also certain 
that, as far as our knowledge of primitive antiquity 
reaches, no unbaptized person received the Lord's 
Supper." We could greatly enlarge this list of 
authorities, but we deem it unnecessary, as we have 
the testimony of example around us. Ask any de- 
nomination of Christians if it is according to their 
rules to admit unbaptized persons to their commu- 
nion table, and see if they do not answer no. A 
person may possess religion, he may exhibit the 
"evidence of Christian character," but unless he 
receives what they regard as valid baptism, he can- 
not, consistently with their avowed principles, be 
admitted to their communion. In denying the com- 
munion to such a person, Pedobaptists act upon the 
same principle that Baptists do in refusing to cele- 
brate the supper with them, for they are no more 
baptized, in the view of Baptists, than such a per- 
son is in theirs. We have, then, the concurrence 
of other denominations, as well as that of the Bible, 
in the position that baptism should precede the cele- 
bration of the supper. 

The next, and only remaining point to be settled, 
is — What is baptism ? I answer that, in the view 

* Works, vol. 3, pp. 8944-5. 



CHRISTIAN ORDINANCES. 167 

of Baptists, an immersion in water, upon a profes- 
sion of repentance and faith, is essential to Chris- 
tian baptism. They do not look upon these as 
circumstances of baptism, but as baptism itself, 
or as so essential that when either is lacking, there 
is no baptism. With this belief, you see at once, 
that they cannot consistently unite with those who 
have only been sprinkled or poured, and that, too, in a 
state of infancy, or before they professed repentance 
and faith, because, in their view, they were unbap- 
tized. If this belief be wrong, the Baptists are 
willing it should be rectified ; but after weighing 
all that has been said upon the subject, they remain 
firm in the belief that those who have not been im- 
mersed upon a profession of repentance and faith, 
are unbaptized ; and while they continue in this 
belief, they must necessarily practice what is termed 
" close communion," or stand convicted of palpable 
inconsistency. Says Robert Hall : " They (the 
Baptists) act precisely on the same principle with 
all other Christians, who assume it for granted that 
baptism is an essential preliminary to the reception 
of the sacrament. The point on which they differ 
is the nature of that institution, (baptism,) which 
we place in immersion, and of which we suppose 
rational and accountable agents to be the only fit 
subjects ; this opinion, combined with the generally 
received one that none are entitled to receive the 
eucharist but such as have been baptized, leads 
inevitably to the practice which seems so singu- 
lar and gives so much offence — the restricting of 



168 CHRISTIAN ORDINANCES. 

communion to our own denomination. Let it be 
admitted that baptism is, under all circumstances, 
a necessary condition of church fellowship, and it 
is impossible for the Baptists to act otherwise. 
Their practice is the infallible consequence of the 
opinion generally entertained, conjoined with their 
peculiar views of baptism. The recollection of 
this may suffice to rebut the ridicule, and silence 
the clamor of those who loudly condemn the Bap- 
tists for a proceeding which, were they but to 
change their opinion on the subject of baptism, their 
own precedents would compel them to adopt. Both 
parties concur in a common principle, from which the 
practice, deemed so offensive, is the necessary result. 
So that whether the Baptists are right or wrong in 
their views on baptism, while they remain as they 
are, they cannot consistently act otherwise than as 
they do, on the subject of communion. 

But perhaps it may be said that Pedobaptists 
conscientiously believe that they are baptized, 
and, therefore, they have a right to the communion. 
They have a right to commune as often as they 
wish. No one disputes this. But, then, no one can 
pretend that their right to do this includes the obli- 
gation for others to unite with them, or that their 
consciences must be the rule of action for others. 
If they conscientiously believe they are baptized, 
let it be remembered that Baptists conscientiously 
believe they are not baptized. Here, then, is con- 
science against conscience, and one ought to be 
held sacred as the other. Separately, each can act 



CHRISTIAN ORDINANCES. 169 

according to their conscience ; but together they 
cannot, on communion, for their consciences here 
differ. To require Baptists, with their present views 
of baptism, to unite with Pedobaptists, in commu- 
nion, is to require them to act, not upon their own 
faith, but upon the faith of others ; that is, to sur- 
render their own consciences, and act according to 
the consciences of others. But there is no such 
violence as this done to the consciences of Pedobap- 
tists, when Baptists decline to unite with them 
in the sacramental supper. They are left free to 
serve God as their consciences may dictate, and to 
celebrate the communion when and in whatever 
manner they choose. Baptists only refuse to unite 
with them in this ordinance, and that for the very 
same reason that they observe it. Pedobaptists 
celebrate the supper because they believe that they 
have been baptized, and are, therefore, qualified ; 
Baptists refuse, to unite with them, because they 
believe they have not been baptized, and, therefore, 
are not qualified. In this, both parties act accord- 
ing to their conscientious belief. 

But, admitting the consistency of the practice, 
still it may be asked, are the Baptists right in re- 
garding Pedobaptists as unbaptized ? In answering 
this, we come to the question, Is immersion essential 
to baptism ? We say that it is, and we will pre- 
sent you some of our reasons for the affirmation. 
Our time will permit us to give but a very brief 
outline of the argument at present, but it can be 



170 CHRISTIAN ORDINANCES. 

filled up and extended to almost any length when 
ever necessary. And — 

1. First, the word which the Saviour has em- 
ployed to define the action of baptism, requires 
immersion. This word was not formed for the spe- 
cial use of baptism, but, having been long used, 
the Saviour selected it from a number of others to 
express what he wished his disciples to do in receiv- 
ing that ordinance. Had he wished them to re- 
ceive sprinkling, there was a word (rantizo) ex- 
pressing precisely that action. Had he wished 
them to receive pouring, there was a word (ekkeo) 
precisely to the point. But instead of this, he 
employs baptizo, which was equally as definite as 
any of the preceding words, and which was always 
used when dipping or immersing was intended. 
Had the Saviour intended to make immersion as 
definite as possible, there is no word in the Greek 
language which would more precisely have ex- 
pressed that meaning. And if learned critics are 
to be believed, there is not a case in sacred or 
classical use, where it is employed in any other 
sense, or where it is not susceptible of this sense. 
Mr. Carson, who has examined its use as exten- 
sively as any living critic, says : "Bapto has two 
meanings. Baptizo, in the whole history of the 
Greek language, has but one. It not only signifies 
to dip or immerse, but it never has any other mean- 
ing." Dr. Geo. Campbell, who was not a Baptist, 
and whose authority as a critic and a man of re- 



CHRISTIAN ORDINANCES. 171 

search, no one acquainted with his works will deny, 
says : il Baptizein, both in sacred authors and 
classical, signifies to dip, to plunge, to immerse. . . 
It is always construed suitably to this meaning." 
Calvin says : " The word baptizo signifies to im- 
merse, and the rite of immersion was observed by 
the ancient church." (Institutes, lib. 5, chap. 15, 
§ 2.) Luther says : " Baptism is a Greek word, and 
may be translated immersion — for that the ety- 
mology of the word seems to demand." (Op. vol. 
I, p. 336.) 

2. Recollecting the meaning and force of the 
word, let us next examine the cases of baptism re- 
corded in Scripture : Mark 1: 5 — " And there went 
out to him all the land of Judea, and they of Jeru- 
salem, and were all baptized of him in the river of 
Jordan, confessing their sins." Mark 1: 9, 10 — 
" And it came to pass in those days, that Jesus came 
from Nazareth of Galilee, and was baptized of 
John in Jordan. And straightway coming up out 
of the water, he saw the heavens opened, and the 
Spirit, like a dove, resting upon him." John 3: 23 — 
" And John also was baptizing in iEnon, near to 
Salem, because there was much water there." 
Acts 8: 35-9 — " And as they went on their way 
they came to a certain water, and the eunuch said : 
see, here is water ; what doth hinder me to be bap- 
tized ? And Philip said : if thou believest with all 
thy heart, thou mayest. And he answered and said : 
I believe that Jesus Christ is the Son of God. And 
he commanded the chariot to stand still, and they 



172 CHRISTIAN ORDINANCES. 

went down both into the water, both Philip and the 
eunuch, and he baptized him. And when they were 
come up out of the water, the Spirit of the Lord 
caught away Philip, 5 ' &c, &c. When all the cir- 
cumstances in these cases of baptism are considered, 
in connection with the meaning of baptizo, they 
must be admitted as clear examples of immersion, 
nor can they, upon any fair or safe principles of in- 
terpretation, admit of anything else. 

3. In the next place, we remark that the figura- 
tive use the Apostle makes of baptism, shows it 
was immersion, and admits of nothing else. The 
first is in Rom. 6: 4 — " Therefore, we are buried 
with him by baptism into death ; that like as 
Christ was raised up from the dead by the glory of 
the Father, even so we also should walk in newness 
of life." The second is in Colos. 2: 12—" Buried 
with him in baptism," &c, &c. It has generally 
been admitted that, in these verses, the Apostle re- 
fers to baptism as figuratively illustrating his sub- 
ject, viz : the death and spiritual resurrection of the 
soul to newness of life. Wall, Scott, Wesley, Clark, 
Doddridge, Hill, and many others, admit this. Indeed, 
it seems impossible to deny it ; for the Apostle not only 
speaks of burying to illustrate his subject, but it is 
" buried by baptism," and " buried in baptism." 
Admitting that here is a figurative allusion to bap- 
tism, the baptism alluded to must have been by 
burying in the water, or else the force of the figure 
is lost, and the words in the passage contradict one 
another. For it would seem ridiculous to say, 



CHRISTIAN ORDINANCES. 173 

buried by sprinkling or pouring. Seeing this, some 
have begun, recently, to deny that here is an allu- 
sion to the manner of baptizing. But it is too late 
to begin now to deny what has been admitted 
through all ages upon this subject. 

4. The fourth argument is the practice of the 
Greeks, who are supposed to understand their own 
language. Dr. Wall says : " The Greek Church, in 
all its branches, does still use immersion." 

5. The fifth and last argument, is the history of 
baptism during the period immediately succeeding 
the apostolic age, which shows it was by immersion, 
and that the first case of aspersion recorded, which 
occurred in the case of Novatian, was submitted to 
only as a matter of extreme necessity, and was 
regarded as defective. For authority 1 refer to 
Wall's History, 2d vol. I will only detain you with 
one testimony more, which comes from a man high 
in literary fame and official dignity. Bishop Smith, 
of the Episcopal Church, Kentucky, in a sermon 
recently published, holds the following language : 
"We have only to go back six or eight hundred 
years, and immersion was the only mode, except in 
the case of the few baptized on their beds, at the 
real or supposed approach of death. And, with 
regard to such cases, it is enough to show how de- 
fective and irregular such baptism was considered, 
to be told that it disqualified its recipient for holy 
orders." He continues : " Immersion was not only 
universal six or eight hundred years ago, but it was 
primitive and apostolical — no case of baptism by 



174 CHRISTIAN ORDINANCES. 

any other mode, for the the first three hundred years, 
(being on record,) except those baptized clinically. 
This mode accords far better with injunctions, inci- 
dental notices and allusions, or fair inferences of 
the New Testament, than any other method. The 
place of baptism in most cases, the significance of 
baptism, the washing the soul in the blood of atone- 
ment, as ' our bodies are washed in pure water,' 
the allusion of baptism to the death and resurrec- 
tion of Christ — buried w T ith him in baptism — all 
continue to render the facts, as early ascertained, 
far more reconcilable with Scripture than any con- 
trary theory can possibly be." Again he says : 
"Departures from this practice are too limited and 
too modern to be entitled to any respect. If any 

PRACTICE OF THE EARLY CHURCH IS CLEARLY ASCERTAINED, 

it is immersion." We come, then, to the conclusion, 
that immersion is essential to baptism. This our 
Pedobaptist brethren have not received, and, there- 
fore, the Baptists are right, as well as consistent, in 
declining to participate with them at the sacra- 
mental supper. 

I have now gone through with the discussion, 
and prayerfully submit the whole to the candid con- 
sideration of my hearers, with a few general re- 
marks. 

1. From what has now been said, it may be seen 
that the difference between the Baptists and other de- 
nominations is not about the supper, but about bap- 
tism. All agree that baptism should precede com- 
munion ; but we happen to differ about what 



CHRISTIAN ORDINANCES. 175 

constitutes baptism ; and, while we continue to 
differ about the condition so widely, how can we 
consistently unite in the privilege ? Were we to 
communicate with Pedobaptists at the Lord's table, 
it would be, in our view, with unbaptized persons ; 
or else w r e should say, in that act, that sprinkling 
or pouring is baptism. Neither of these can we 
conscientiously do ; neither of these, we think, can be 
sustained by the Scriptures ; and hence our close 
communion, which might more properly be called 
close baptism. 

2. It can be further seen that other denomina- 
tions can appear more liberal than we do, when 
they are not so in reality. They commune with 
those only whom they believe are baptized, and we 
do the same. But they happen to believe that many 
more are baptized than we do, and, consequently, 
can invite many to their communion whom we can- 
not. But, as both act from the same principle — as 
both commune only with those whom they regard 
as baptized — where is the difference in libe- 
rality ? Nay, it can be shown that Baptists are 
more liberal and truer to the principles avowed by 
both, than Pedobaptists. For they admit to their 
communion all whom they consider baptized, unless 
* their conduct should forbid ; but Pedobaptists have 
many young people in their churches, whom they 
believe to be baptized, who, nevertheless, are not 
allowed to commune at the Lord's table ! This is 
indeed, close communion — debarring those from 
participation at the Lord's table who are acknowl- 



176 CHRISTIAN ORDINANCES. 

edged to be members of the church, and to have 
been baptized ! This is restriction much closer 
than is to be found in any Baptist communion. 

3. You can also see that our restricted com- 
munion charges but one single fault upon our breth- 
ren of other persuasions. It is not unfrequently the 
case, that the devoted members of other churches 
are referred to, in order to reflect discredit upon 
the prevailing practice of the Baptist church in 
respect to communion. There, it is said, is a man 
whose piety is admitted and admired by the en- 
tire community, and yet the Baptists will not 
even commune with him ! Thereby indicating that 
the Baptists do not think him, in a moral point of 
view, fit to commune. But how unjust and false 
the insinuation ! What do Baptists say to such a 
man, by refusing to unite with him at the supper ? 
Simply this: While we love you as a Christian 
and admire with reverence your many Christian 
virtues, we are clearly persuaded that you have not 
obeyed an important part of our Lord's last com- 
mand — you have not been baptized ; and the Lord 
requires, and you admit, that whatever a person's 
character maybe in other respects, he must be bap- 
tized before he is qualified for a seat at the Lord's 
table. This is what our restricted communion says,* 
and this is all. It does utter a reproof, but the 
reproof is confined to a single point. It does say 
to other denominations that they are not baptized, 
and that infant sprinkling is not baptism ; but it 
charges them with no other fault, nor does it re- 



CHRISTIAN ORDINANCE?* 177 

strict its subjects upon any privilege but that of 
communion. 

4. It may be further seen, that whatever evil may 
result from our restricted communion, the responsi- 
bility of it falls upon our Pedobaptist brethren. It 
is the division which they have made upon the sub- 
ject of baptism that leads to separation at the com- 
munion. Had the one baptism of Christ and the 
apostles been continued, there would have been but 
one communion. As the separation at communion is 
occasioned by a separation on the subject of bap- 
tism, and as the separation on baptism is occasioned, 
not by Baptists, but by those who introduced and 
perpetuate infant sprinkling ; they, and not the Bap- 
tists, are responsible for the painful separation at 
the communion table. I say painful, for it is deeply 
painful to Baptists to be prevented from sitting 
down with Christians generally at the supper of the 
Lord, and with a sincere desire to promote the 
peace and prosperity of Zion, they would urge their 
brethren of other denominations to remove the ob- 
struction out of the way, by adopting the one apos- 
tolic baptism. 

5. But why, let me ask, in conclusion, should so 
much more stress be laid upon the sacrament of 
the supper than upon that of baptism ? Is more 
stress laid upon it in the Scriptures ? Is it more inti- 
mately associated with repentance and faith ? Has 
it accomplished more for the church or the world ? 
Certainly not. Why, then, is it thought so much 
more important that we communicate together at 

8* 



178 CHRISTIAN ORDINANCES. 

the supper, than that we unite in the same baptism? 
Why should communion be made the test of disci- 
pleship; and baptism, the ordinance appointed for 
that purpose, be thrown into the shade and slighted ? 
And if it is so important that Christians in general 
should commune together, why is not that baptism 
adopted which all acknowledge to be certainly 
right, and that abandoned, for the sake of union, 
which, at best, stands on doubtful inferences and 
the traditions of men ? For ourselves, we vene- 
rate both ordinances, and consider them equally 
important ; and believing that not a little depends 
upon the order in which they are to be observed, 
we shall ever try to keep them as they are deli- 
vered to us in the word of God. We desire com- 
munion with all disciples, but we desire it in union 
and upon gospel principles. None other wiil be 
lasting ; none other will accelerate that kingdom 
which consists of righteousness, peace and joy in 
the Holy Ghost ; and none other will receive an 
expression of approbation when the decision of the 
last judgment shall be announced to an assembled 
world ! 



MORAL EFFECT OF BAPTISM. 179 



SERMON XIII 



MORAL EFFECT OF BAPTISM. 

The like figure whereunto even baptism doth now save us, not the 
putting aw„y the filth of the flesh ; but the answer of a good con 
science toward God. — I Pet. 3 : 21. 

Baptism, my hearers, is an institution of God. As 
such, it is almost universally acknowledged, and is 
practised by every denomination of Christians, save 
one. If it is to be observed at all, right views con- 
cerning it are certainly desirable and necessary ; 
and it is to be regretted that prejudice should so 
often prevent a fair investigation of a subject of ac- 
knowledged importance and antiquity. To harangue 
upon this or any other subject, merely for the sake 
of controversy or opposition, is unworthy of the 
gentleman and the Christian ; but to discuss it in a 
fair, honest and charitable manner, for the develop- 
ment of truth, is the privilege of the Christian, and 
the duty of every minister. This, if I know myself, 
is my object this evening. I oppose no individual — 
no body of men, as such. I aim only at the discovery 
and establishment of truth, the suppression of error, 
and the restoration of the primitive simplicity" of 
our holy religion. With such a purpose, I shall 
cherish the hope that my efforts will receive that 
hearing, and meet with that reception, which 



180 MORAL EFFECT OF BAPTISM. 

are ever due to honest, candid and well-meant en- 
deavors. 

Baptism, like everything else, has two extremes, 
both of which have advocates. Those on the one 
hand, make it everything in religion ; those on the 
other, nothing. The one class makes it the element 
by which the soul is cleansed from moral impurity ; 
the other, to avoid this, allows it no effect at alh 
The instructions of the Scriptures, on this subject' 
are equally at variance with these two extremes. 
While they show that baptism is not the principal 
of the means of grace, they show very conclusively 
that it is not the least ; while they teach that it does 
not remove the power of sin, they show that it is 
not without moral effect ; and while they declare it 
is " not the putting away the filth of the flesh," they 
do assert that it is "the answer of a good conscience 
toward God." These words show that baptism 
has some effect ; and it will now be our object to 
show what that effect is. 

1. We say that baptism cannot remove the impurity 
of our nature. It may effect the body, but it cannot 
change the heart. It has no power to destroy the influ- 
ence of sin, to remove its guilt or heal its wounds. On 
this point, the language of Scripture is explicit. Job 
(9th chapter. 30-1) says : " If I wash myself in snow- 
water, and make my hands never so clean, yet shall 
thou plunge me into the ditch, and my own clothes 
shall abhor me." And the text, " Baptism is not the 
putting away the filth of the flesh" 

Another argument is, that the Bible requires that 



MORAL EFFECT OF BAPTISM. 181 

the heart should be renewed and cleansed before 
baptism, which shows that it cannot be the means 
of effecting it. The destruction of sin is never, in 
the Scriptures, ascribed to water baptism, but to the 
atonement of Christ. In the Epistle to the Ephesi- 
ans, we have the following : " But now, in Christ 
Jesus, ye, who were sometimes afar off, are made 
nigh by the blood of Christ. For he is our peace, 
who hath made both one, and hath broken down the 
wall of partition between us : having abolished in 
his flesh the enmity, even the law of commandments 
contained in the ordinances ; for to make in himself 
of twain one new man, so making peace ; and that 
he might reconcile both unto God, in one body, by 
the cross, having slain the enmity thereby" Besides 
this, there are examples recorded in the Scripture, 
and many have come under our observation, which 
show that baptism does not effect any radical change 
of character. A Simon Magus and Judas were 
subjects of baptism, but not of grace. Sin, in them, 
remained in all its hatefulness, and quite darkened 
every avenue of their souls. Similar examples we 
have seen. Very many have received this ordi- 
nance, who, in after life, have exhibited the fruits 
of an unholy temper and unsanctified heart. From 
all this concurring testimony, we conclude that bap- 
tism cannot remove the defilement of sin — that it 
does not restore moral purity, nor bring the soul 
into favor with God. To affect this, we must look 
to another source, even to the precious blood of 
Christ that speaks better things than that of Abel. 



182 MORAL EFFECT OF BAPTISM. 

In this connection, I must say, in behalf of our 
denomination, that they do not hold, and never have 
held the doctrine that baptism saves the soul, as they 
have been often charged. On this point, too, we 
must remark, that the views of other denominations, 
with regard to the efficacy of this ordinance, are 
far more extreme than those which Baptists enter- 
tain. It was the belief that baptism was essential 
to salvation, that first introduced the practice of 
sprinkling. When persons were reduced so low 
that they could not go to the water, believing that 
without it they would be lost, they concluded to 
apply it in small quantities, 'm cases of necessity? as 
a substitute. The same belief caused them often to 
apply water to dying bodies. And, think it not 
strange, if I tell you that, at this day and in this 
State, water is sometimes applied to persons in the 
last stages of life. Cases could and will be speci- 
fied, if necessary. Now what does all this mean ? 
Does it not show that these administrators and sub- 
jects think water essential to salvation ? — an imputa- 
tion which they strive in vain to fix upon Baptists ? 
But to save ourselves from the charge of mere as- 
sertion, we will do them the justice to let them 
speak for themselves. In the Book of Common 
Grayer, on infant baptism, you have the following : 
'• Seeing, dearly beloved, that this child is regenera- 
ted and grafted into the body of Christ, let us give 
thanks to God Almighty for these benefits.'" Bishop 
Ravenscroft, in his sermon on baptism, vol. 1, p 
474, uses the following words : " And the reason 



MORAL EFFECT OF BAPTISM. 183 

and connection of the appointment, (baptism,) with 
the express declarations of the word of God, most 
undeniably teaches that there is no revealed method 
of entering into covenant with God, of becoming 
entitled to the benefits of the death of Christ, in the 
forgiveness of sin, the renewal of the Holy Ghost, 
and the reward of eternal life, but by the water of 
baptism. ' John Wesley, enumerating the benefits 
we receive by being baptized, speaks in the follow- 
ing language : "By baptism we enter into covenant 
with God — into that everlasting covenant which he 
hath commanded forever. By baptism we are ad- 
mitted into the church, and consequently made mem- 
bers of Christ, its head. By baptism, we, who were 
by nature children of wrath, are made children of 
God. And this regeneration is more than barely 
being admitted into the church. By water, then, as 
a means, the water of baptism, ice are regenerated 
and born again" Preservative, p. 146, &c. Now, 
though the language in these and many other docu- 
ments that might be specified, is much stronger than 
we are willing to adopt, yet we notice it not by way 
of censure. We only aim to show the inconsistency 
of those who charge the Baptists with making too 
much of baptism, while they, at the same time, both 
in theory and practice, make more of it. Be it 
known, on the contrary, that the Baptists do not 
hold the doctrine that baptism renews the soul, or 
saves the sinner ; and whenever they are charged 
with it, they are misrepresented. 

The reason, however, why they are charged with 



184 MORAL EFFECT OF BAPTISM. 

making baptism a saving ordinance, is obvious. It 
is because they confine it to immersion, and do not 
encourage people in believing that they can be 
saved as well without as with it. But, my hearers, 
I ask, do the Scriptures justify such a lax course ? 
Are we at liberty to tell people that they can be 
saved, while neglecting known and positive duties ? 
Baptism does not lit the soul for heaven, it is true, 
yet, under the ordinary circumstances of life, no 
person has a right to hope for heaven who wilfully 
neglects this or any other positive command. Not 
that the duty itself possesses such efficacy, but 
that the neglect of it indicates a disobedient temper. 
If an ordinance be neglected, it must be for some 
reason ; and if it be voluntary indisposition, it 
shows that the heart is not influenced by the love 
of God ; and, without this none can be saved. 
Hence it is said : " If ye love me, keep my command- 
ments" — which conveys, by implication, the idea 
that, if we keep them not, we do not love him. 

2. Having now shown that the Bible does not 
teach that baptism cleanses from sin, and that the 
sentiment is not held by the Baptist churches, we 
proceed to show what it does effect. And here we 
remark that, although it does not remove the guilt 
of sin, nor purify the soul, it has a permanent moral 
effect. If it has no effect upon man's salvation, and 
may be done as well without as with, it could, with 
no kind of propriety, be compared to the ark and 
the deliverance of the eight souls, as it is in the 
text. We say, then, upon the authority of this and 



MORAL EFFECT OF BAPTISM. 185 

other passages, that in a connected series of duties, 
enjoined upon the Christian preparatory to his en- 
trance into heaven, baptism is one ; and that bap- 
tism does produce a moral effect, though it does not 
regenerate the soul. We all know that actions are 
capable of moral effect. The recollection of im- 
proper conduct will fill the heart with sadness; and 
the retrospection of virtuous deeds will awaken in 
the soul the purest joy. So baptism, though an 
outward ceremony, affects the moral feeling. It in- 
creases the grace implanted in regeneration, and 
gives to all its subjects "the answer of a good con- 
science toward God." 

3. In order, however, to get this answer of a good 
conscience in baptism, there are several things ne- 
cessary in its reception. 

1. He who receives it, must have reason to believe 
he is a proper subject. There is nothing clearer than 
that the Bible requires special qualifications in its 
subjects before baptism. It was not intended to be 
administered to mankind generally, irrespective of 
character. It was not intended as an unmeaning 
ceremony, but to express the spiritual resurrection 
of the soul. Now it is proper to ask, what are the 
proper and necessary qualifications ? In answer, we 
say, it is no particular age — no degree of know- 
ledge — no particular condition in life. It is a cer- 
tain state of heart, (Acts 8 : 37,) including faith 
and holiness, that prepares for baptism. Hence, 
those who are not capable of exercising a rational 
faith, and those who, though they are, have it not, 



186 MORAL EFFECT OF BAPTISM. 

are not, according to the Scriptures, proper subjects 
of baptism. In every instance recorded in the Scrip- 
tures, faith preceded baptism. " Then they that 
gladly received the word, were baptized ; and the 
same day were added unto them about three thou- 
sand souls."— Acts 2: 41. " When they believed 
Philip, preaching concerning the kingdom of God, 
they were baptized, both men and women." — Acts 8: 
12. Paul believed before he was baptized ; so did 
the eunuch and the jailor. And throughout the 
whole of the New Testament, a case is not to be 
found, where any person was baptized before he 
believed or professed to believe. The most that is 
pretended to be offered, to show that others were 
admitted to baptism, is, that there were certain 
households baptized, which, it is thought, contained 
some children who were not capable of believing. 
But this is taking the thing for granted, which we 
require to be proved. We have as much reason to 
believe that there were no children in these families, 
as that there were. And hence, the household bap- 
tisms recorded in Scripture, furnish no evidence 
either for or against our position. There are many 
families now, in which there are no children, and 
many, too, whose every member has been baptized. 
In the case of Lydia, so often referred to, we think 
it is clear that she had none in her family who 
were not capable of believing. She was a woman 
of trade — a, seller of purple, from the city of Thya- 
tira. As there is nothing said either about her 
husband or children, and as she was not at her chief 



MORAL EFFECT OF BAPTISM. 187 

residence, the conclusion is, that she was a single 
woman, that she was engaged in business, and that 
her household consisted of those employed to work 
for her : and if large enough to work at such busi- 
ness, they were large enough to believe. As it re- 
spects the jailor and his house, a case so much relied 
upon to show that some were baptized in infancy or 
before they believed, I have only to say, that what- 
ever might have been the age of the members of 
his household, they were capable of believing, and 
did believe. In the 16th chapter of Acts, 34th verse, 
we have these remarkable words : " And when he 
had brought them into his house, he set meat be- 
fore them, and rejoiced, believing in God with all 
his house." This passage proves, conclusively, two 
things, viz : That the baptisms did not take place 
in the jailor's house ; and that all the household 
believed and rejoiced with the jailor. 

From what has now been submitted, we think it 
is evident, that those only are the proper subjects of 
baptism, who profess faith in Christ. To secure, 
therefore, the answer of a good conscience in its 
reception, we must feel in our hearts the influence 
of the Spirit, bearing witness with ours that we are 
the children of God. Without this, it will be an 
unmeaning performance, without pleasure or profit. 

2. Another thing necessary to secure the answer 
of a good conscience in baptism, is the assurance, 
that what we receive is properly baptism, i e. : that 
the act is valid* I am not now saying what I believe 
to be valid baptism, but that of the many ways in 



188 MORAL EFFECT OF BAPTISM. 

which water is applied, an individual must believe 
that what he receives is scriptural baptism, beyond 
a doubt, otherwise his conscience will not be easy. 
If there be doubt, that doubt will take away the 
answer of a good conscience. The exterior of such 
may be calm, they may be bold and zealous in de- 
fending their faith, but they feel within a gnawing 
conscience and a fearful misgiving. Though they 
persuade themselves their way "may do" they yet 
fear it may not do; and the case of such is by no 
means to be envied. To get, then, the answer of a 
good conscience in your baptism, your judgment, 
your heart and your Bible, must assure you that 
your way is right. 

3. There must be assurance that it has been ad- 
ministered by one properly authorized. This, though 
of less importance than the two essentials already 
named, is yet necessary. Every one is not qualified 
to administer the ordinance of baptism. The quali- 
fications necessary to satisfy different individuals, 
may be different. But to secure peace of conscience, 
the person baptized must believe in the right of the 
administrator. The great question then is, what are 
the necessary qualifications ? 

Our opinion is as follows — 

1. To make it valid, the administrator must have 
been baptized himself. There may be circumstan- 
ces where, I believe, the Almighty will recognize 
baptism as valid, when performed by the hands of 
those who have not been baptized. He can as well 
now authorize an administrator as at first, if the ne- 



MORAL EFFECT OF BAPTISM. 189 

cessity of the case require it. But, under ordinary 
circumstances, it is hardly supposable that an indi- 
vidual can feel his conscience clear in receiving 
baptism at the hands of any but those who have 
been baptized. 

2. The administrator must be called to it by com- 
petent authority. It must be done at the request of 
Christian people. It must be performed in the name 
of the Trinity, and with a religious intention. 
Without these particulars — faith in the subject, a 
proper action, and a lawful administrator — no appli- 
cation of water can constitute baptism, or give the 
answer of a good conscience. With these, it never 
fails to do both. On this point we have the best of 
all testimony — that of our own consciousness. The 
departed saints, whose experiences are recorded in 
the Scriptures, have left undying testimony of the 
joy they realized in keeping God's commandments. 
In this age, and in this house, are some whose hearts 
now, if they were to speak out, could speak a con- 
science at rest about baptism. Say, my brethren, 
have you any fear about your baptism ? — are you 
not free from doubt on this point ? — have you ever, 
since your baptism, felt any dread that the decisions 
of the last judgment would discover your error on 
this score ? I know it is otherwise. 

4. Finally, we remark, that though baptism does 
not save the soul, the benefits which it secures are 
by no means unimportant. What blessing can be 
of more importance than peace of conscience ? 
Without it, we strive in vain to be happy. Without 



190 MORAL EFFECT OF BAPTISM. 

it, we amass wealth, and increase in learning, in 
vain. Without it, our services will be mocked by the 
agony of the heart. An accusing conscience and 
the dreaded scrutiny of truth, will embitter all en- 
joyment. But where there is an inward persuasion 
that we are in the path of duty, and that we please 
the Lord, there is a peace of conscience worth far 
more than riches and the approbation of a wicked 
world. 

From this subject, my hearers, learn these impor- 
tant truths — that, although baptism does not cleanse 
us from sin, that it is, nevertheless, " a pledge and 
means of salvation." That its faithful performance 
is necessary to secure the answer of a good con- 
science. That this always follows its proper recep- 
tion. And that, where this is not secured, there is 
reason to fear it is defective. 

A matter, then, that involves so much of your 
peace, should not be trifled with, or passed by with 
indifference. Go, then, to your Bibles, and learn 
what is right. Exercise your own judgments. En- 
quire of the Lord what he will have you to do. And 
when you ascertain, follow faithfully, and peace 
will be yours. This is all we can promise you ; 
and this we can promise to all who receive baptism 
at our hands. The Saviour, just before his ascen- 
sion, enjoined it upon all who love him, to be bap- 
tized in imitation of his burial and resurrection. 
"If ye love me, keep my commandments." What 
more tender considerations can be urged upon you ? 
Can you hesitate, can you refuse to give, before 



LIVING FOR CHRIST. 191 

heaven and earth, this evidence of your love to your 
compassionate Saviour ? Is hesitation here, consis- 
tent with true affection ? Can you hobble through 
life with the trembling hope that you may be saved 
without baptism ? — and will you rest upon a doubt- 
ful possibility, when there is marked out before you 
a certain and peaceful way ? Have respect to the 
commands of your Maker. Consult your highest 
interest, the peace of your conscience — yield to the 
dictates of infinite wisdom, to the entreaties of 
divine compassion — and seek to secure the safety 
of your souls, in following the footsteps of the 
Redeemer. 



SEKMON XIV. 



LIVING FOR CHRIST. 

And that he died for all, that they which live should not henceforth 
live unto themselves, but unto him which died for them, and rose 
again. — 2 Cor. 5: 15. 

In the connection of this passage, the apostle is 
vindicating his conduct from the charge of enthusi- 
asm. He had dealt out the word of life with great 
plainness, zeal and energy. He had " reproved, 



192 LIVING FOR CHRIST, 

rebuked and exhorted with all long suffering and 
doctrine." He had urged the halting and fickle to 
a firm, decided stand for the Lord. And he had ve- 
hemently pressed Christians to look upon the earth, 
to live for the world to come, to be more devoted to 
the cause of Christ, and to be continually rising 
higher and higher in holiness and spiritual joy. 
He had been told that " much learning had made 
him mad," and he knew that in the estimation of 
the cold-hearted and sinful, he would appear " be- 
side himself" in his zeal, sacrifices and toils. All 
he had to say to such, in defence of his course, was, 
that he did not seek to " commend" himself to them, 
but to " give them occasion to glory on his behalf," 
or finally, to be thankful for what he had done for 
them : that whether " beside" himself or " sober" in 
what he did, he did fill " to God," and for their 
" cause :" thai he was not influenced by improper 
feelings, natural passions, or inconsiderate zeal, but 
" constrained" by the " love of Christ :" and that he 
was doing just as Christ had done — just as Christ 
would have him do — and accomplishing the verj 
object of his death in the salvation of every re- 
newed sinner: " And that he died for all, that they 
which live, should not henceforth live unto them- 
selves, but unto him which died for them, and rose 
again." From these facts the important truth arises 
which now claims your attention, as the subject of 
the following remarks, viz : Thai we should live for 
Christ and not for ourselves ; or that the glory of 



LIVING FOR CHRIST. 193 

Christ should be the great object aimed at in our en- 
deavors, and promoted by our existence. 

Some statements are so obviously evident, that 
they require no argument to establish them. Others 
require proof ; and others still, though very evident 
to some minds, and too generally admitted to re- 
quire much argument, yet need to be placed in their 
proper attitude, cleared of all encumbrance, ren- 
dered intelligible, even to ordinary minds, and sur- 
rounded by the evidence bv which they are support- 
ed, not to establish their truth, so much as to impress 
them upon our hearts. The proposition before us, 
is of this latter class. That we ought to live for 
Christ, and not for ourselves, seems too evident to 
justify an argument in its support, and to intelligent, 
pious minds, none is necessary ; but we know that 
people generally are not properly impressed and in- 
fluenced by this truth — not even those who admit it. 
And there are some who would receive it with 
doubt and hesitation, while others would be dis- 
posed to deny it. 

All this mainly arises from the want of cor- 
rect and distinct views of the subject ; from not 
seeing it in its proper place and influence ; 
and by supposing it prohibits what it actually re- 
quires and promotes. When the glory of Christ is 
placed before us, as the end of our living — as the 
ultimate object of pursuit — when we are told that 
we should live for him and not for ourselves, some 
may erroneously conclude that this requires the 
abandonment of their own interests ; and as their 
9 



194 LIVING FOR CHRIST. 

interests are innocent and proper objects of pursuit, 
they doubt the truth of any requirement which they 
think inconsistent with them. But the error lies in 
supposing an inconsistency which does not exist, 
in considering two things as opposed, which har- 
monize and mutually assist each other, viz : the 
glory of Christ and our own welfare. Certainly, 
there may be an ultimate design associated with 
subordinate ones, properly speaking — the one, the en d, 
the others, the means of reaching it. Take the case 
of an architect. His great design is to build 
houses ; but he pursues many subordinate matters ; 
he must take care of himself, or he cannot plan 
and direct in raising buildings ; he must also have 
instruments and hands, a,nd these hands must be fed, 
clothed and rested. When he tells his hands that 
they must be exclusively devoted to his business, 
they do not at all consider such, a requirement as in- 
consistent with attending to their wants and lawful 
necessities ; these are provided for in the general 
requirement, and must be attended to, or they cannot 
work, and, consequently, cannot accomplish the 
main design. The object of the student is distinction 
or usefulness in some station in society ; but he pur- 
sues many other things as consistent with, and sub- 
ordinate to, this leading object; and, instead of neg- 
lecting, he knows he must do a good deal for him- 
self before he can reach his ultimate aim. The ac- 
cumulation of riches is the ruling passion, the ulti- 
mate design of the miser ; but subordinate to this 
are many plans and objects, and some of the pre- 
cious stuff in the coffers must be appropriated to 



LIVING FOR CHRIST. 195 

the supply of his wants, or he cannot pursue the 
main design — the accumulation of riches. 

In the same manner a person may live to Christ, as 
required in the subject before us — that is, the glory of 
Christ maybe the ultimate object sought, and every 
thing else pursued regarded as inferior to this, and 
made subservient to it. Living to one's self, in 
the sense of the text, is to make personal gratifica- 
tion or interest the highest motive, the ultimate 
end ; but he who goes beyond this, and tries to 
glorify Christ by his existence, does not live to him- 
self, though he is properly active in providing for 
his wants ; because, while he seeks to supply his 
wants, and even to provide for his dependents, he 
has a higher end in view, to which these bear the 
relation of means or helps. Like the architect who 
fed and clothed his workmen, that they might effi- 
ciently labor in building houses, so such a person 
supplies his animal wants, not exclusively for the 
gratification of it, but also that he may be the better 
prepared to serve the cause of the Redeemer. And 
thus, in every pursuit, there is a looking beyond 
self, to the glory of Christ, as the end of all. The 
man takes care of his health and strength, but these 
are active for the Lord : he seeks peace and hap- 
piness of heart, but his heart is the Lord's; he 
strengthens his intellect, and enlarges his resources, 
but Christ is honored thereby, and thus personal 
benefits are made subservient to the cause of Christ. 

This is what the text requires — what is meant by 
living " not unto themselves, but unto him which 



196 LIVING FOR CHRIST. 

died for them and rose again." This is what may 
be done, and ought to be done, universally. The 
phrase that they "should not he7iceforth live unto 
themselves, 9 ' implies that they had done so for- 
merly. And observation shows that the irreligious 
and carnal, have no higher end in view than 
their own interests; this is the ultimate point of their 
wishes, plans and efforts. Their fault is not in at- 
tending to their wants and promoting their interests, 
but in making these the final end. If they would 
place these in their proper attitude— as something 
they must do for themselves by the way, while 
seeking a higher good- — something to aid them on 
their journey, to sustain them in their enterprise of 
glorifying Christ—it would be right and consistent. 
The man on a journey is expected to seek refresh- 
ment and lodging places by the way ; but no one 
thinks these his final objects, but only as necessary 
means to gain a further benefit at the end of his 
journey. If he should stop by the way, and take up 
his abode in some of these lodging places, then these 
become his final objects, and the further one is ne- 
cessarily defeated. So with men in passing through 
this world. They must have wordly comforts and 
resources, and these may be gained and enjoyed 
while traveling on in accomplishing the purposes 
of God, with perfect consistency and harmony; but 
should they take up their abode in their earthly 
comforts, they are then guilty of the offence of liv- 
ing to themselves, means by the way become the 
ultimate end, and, as an inevitable consequence, 



LIVING FOR CHRIST. 197 

they must fail to reach the higher end — the glory of 
Christ. 

But let it be further observed, that attending to 
our own interests as a subordinate matter, is not 
only consistent with living to Christ, but that living 
to Christ is attending to our interests. The man who 
toils for wealth, finds enjoyment in the object of 
his pursuit. The student draws in pleasure as he 
ascends the rugged hill of science, from the very con- 
sciousness that he is accomplishing his great design. 
The heroes who struggled in the Revolution for the 
freedom and independence of this country, felt that 
they were promoting their own interests in accom- 
plishing this ultimate design — yes, and found plea- 
sure in the very hardships and sufferings they en- 
dured to liberate an oppressed people, because, in 
freeing others, they freed themselves. And when 
the soul is quickened to life by the Spirit of God — 
when its enmity is slain — its relish for sin is cured 
by the cleansing efficacy of the atonement, — when 
it disdains the bondage of corruption, of carnal 
lusts, the world and the devil, — when it feels op- 
pressed with a vain thought or an impure desire — 
then it will rise to God as its centre and portion, 
and find its happiness, not in a few worldly goods, or 
in executing its own limited plans for its exclusive 
benefit, but in executing that wide and glorious 
scheme of God's mercy, the object of which is to save 
a guilty world from death, and to raise Jesus to his 
rightful throne in the hearts and affections of his 
creatures. 

In the domestic relation, it becomes the ulti- 



198 LIVING FOR CHRIST. 

mate end of the child to accomplish the will of 
the parent. He must not live to himself, making 
his own wishes highest, and pursuing his own grati- 
fication contrary to the will of his father ; the will 
of his father must be ultimate, and duly regarded in 
every thing he does. But it so happens that it is 
the will of the father that the child shall do the 
very best things for himself. He does not deny him 
any thing, nor require him to do any thing, without, 
directly or indirectly, seeking his welfare. x\nd 
when that son attains to manhood, and is enjoying 
the benefits of good habits and well established 
character for integrity, intelligence and piety, he 
will regard this, in no small degree, as the fruit of 
his strict obedience to the will of his father. And 
thus, in a spiritual point of view, the will of Christ 
should be the final object, consulted and promoted 
in every thing we do. But, as in the other case, 
so in this, the father willed the best interest of his 
son. Christ wills that we shall do the very things 
which secure our highest interests, and he is glori- 
fied by whatever accomplishes his will. Does he re- 
quire us to forsake sin, because it is contrary to his 
nature and opposed to his interests ? And is it not 
equally opposed to our own interests, and if per- 
sisted in, will it not lead to our destruction ? Does 
he require the performance of various duties? and 
will not the performance of these promote our own 
welfare as will as his honor ? And does he require 
us to make his glory our great end in living, and his 
will — not our depraved wishes — the rule of our con- 



LIVING FOR CHRIST. 199 

duct ? And is not this the best way to promote our 
interests, and the only way to save our souls ? He 
is wiser than we are, and knows far better what will 
make for our good. And as the perverse child, who 
follows his own gratification, instead of the wise 
injunctions of his parent, injures himself as well 
as dishonors his father ; so, if we follow our per- 
verse hearts, instead of the will' and glory of Christ, 
we shall not only not promote our welfare, but bring 
ruin upon our souls ! Look through the Bible, and 
you will find that what you are there required 
to do for Christ, either immediately or remotely, 
contributes to your happiness. Yes, even in the 
more trying cases of making sacrifices of present 
ease or interest, in bearing crosses, and of bowing to 
afflictive dispensations, all of which are painful to 
the flesh, we not only honor him in whose cause 
and for whose sake we suffer, but these very suffer- 
ings work out for us a far more exceeding and eter 
nal weight of glory. 

But let me here caution you against an error into 
which frail nature will lead you, unless you are 
much upon your guard ; and that is, confining your 
efforts for Christ to such things as make for your own 
interests, regarding nothing as duty in which is not 
discerned some personal benefit. As it has been 
shown that in living for Christ we benefit ourselves, 
there may be too much looking for this personal 
benefit, especially in the present state, and of mak- 
ing it the measure of obedience to him. This 
would be emphatically living to themselves- — the 



200 LIVING FOR CHRIST. 

very thing forbidden in the text — because personal 
interests would evidently be the ruling motive ; for 
why, if Christ be the great end of our living, should 
we confine our efforts to the sphere of our own in- 
terests, when his may be promoted by going beyond? 
It is true, as stated, that in serving Christ we serve 
ourselves ; but then we must not mistake the manner 
in which this is done; the nature of the benefit, or the 
time and place in which it is realized. Some of the 
duties to which we are called, and by which Christ 
is served, are those which belong to our bodily 
wants- — others, which equally tend to the ultimate 
point of glorifying Christ, are those which secure 
the salvation of our souls, repentance, etc.; while 
beyond these are others, in which we may serve our 
fellow-men and the cause of Christ, the only benefit 
of which, to us, will be the consciousness of doing 
our duty, of making others happy, and honoring our 
Maker ; and, besides these, there are other forms in 
which Christ may be served, where the immediate 
effect upon ourselves is painful, while the benefit is 
reserved for another period, and often for another 
state of existence. Such are the sacrifices and 
crosses, and the self-denial that must be practiced 
in restraining the sinful propensities of our deprav- 
ed nature, figuratively expressed in Scripture by 
plucking out a right eye, or cutting off a right arm; 
and the faithful following of the Lord through evil 
report and good — through difficulties as well as pri- 
vileges — and at the expense of worldly advantage 
when necessary. Those, therefore, who can see 



LIVING FOR CHRIST. 201 

nothing but present physical things, when personal 
benefits are referred to, will be peculiarly liable to 
the error against which I am guarding you, and of 
omitting some of the duties named, because the 
benefit they secure is spiritual and future, while 
their present effects are trying to human nature. 
But without limiting your labors to personal inter- 
ests, as the object of pursuit : in carrying into prac- 
tice the suggestions of the most liberal and benevo- 
lent heart, you may rest assured, you will feel the 
benefit of it in body or soul, in time or eternity. 
But let us not be too much influenced by the 
personal bearing of these duties, — let us lose 
sight of ourselves in some measure — let the cause 
and glory of Christ sometimes call us out beyond 
our own narrow bounds, and, borne onward by the 
tide of all-constraining love, let us attempt some 
things exclusively for his glory. 

Another remark, not less important than the pre- 
ceding, is, that it is possible to make Christ the end 
of our living, and yet not to live to him, or so as to 
glorify him. We are not now speaking of such as 
only profess to seek the glory of Christ, while they 
in reality neither desire nor seek it ; but of honest, 
sincere hearts and endeavors, which fail of their 
end through defective judgment, and not from any 
deficiency in the motive. You can easily imagine 
that a man can place before him an object of pur- 
suit, and yet fail to reach it through defective man 
agement. A man may be all his life seeking riches, 
and yet die poor, simply because he managed badly, 



202 



LIVING FOR CHRIST. 



or did not adapt his means to the end. For the 
same reason, an officer of government may be all 
the time struggling for the welfare of his country, 
and yet be all the time injuring it. The energies 
put forth, the means expended, the plans devised, 
may all have the right aim but the wrong tendency. 
And, my hearers, we may sincerely aim at the glory 
of Christ—it may be the great end of our pursuit — 
and yet we may err in the application of means in 
guiding our energies, and' thus defeat the very thing 
we are seeking. Much that is well intended, does a 
vast deal of injury. Let it, then, be our endeavor 
not only to aim well, but to do well — not only to 
have the glory of Christ as our object, but to see it 
promoted in the tendency of our living. 

We are brought, then, to the important question. 
How shall we proceed ? How shall we act ? What 
course shall we pursue that will most likely accom- 
plish this end ? To answer this question fully, 
would require more time than we now have to de- 
vote to it, so numerous are the ways in which Christ 
may be served, and so diversified the circumstances 
and resources of men. We can only give a few 
hints and specifications, which will suggest many 
others, and guide you to such helps as will safely 
lead you to the desired end. You must, then, bring 
your judgments into frequent requisition. Many of 
our errors and failures arise from following our pas- 
sions and inclinations more than our judgments— 
from living under the darkness of groveling nature, 
instead of rising to the intellectual light above. 



LIVING FOR CHRIST. 203 

The judgment must be kept in exercise, and you 
must act according to its dictates, regulated by the 
will of God, if you would live to the glory of Christ ; 
for it will do no good to see the right way, and then 
not pursue it. 

Your judgments must be exercised to ascer- 
tain what you can do with what you have, and 
in the circumstances around you. That man whose 
business confines him in one place, cannot preach 
directly to the heathen, or exhort any but his 
neighbor to become reconciled to God ; and, on 
the other hand, that captain who ploughs the ocean 
from country to country, cannot do what the man 
can who stays at home, and who has access to all 
the privileges of the sanctuary ; but he can do what 
the other cannot — he can exert a good influence over 
his crew ; and when emptying his cargo on heathen 
shores, he can scatter among them the word of God, 
and tell them about Jesus aad the life to come. 
And that sailor, who has his all in his narrow cabin, 
and who may think he can do nothing for the 
Lord, nothing worth doing, can, if he will, honor 
Christ by communing with him, by addressing his 
companions upon the interests of their souls, and 
praying with and for them ; but if, on reaching the 
shore, he should ascend the pulpit and attempt to 
preach, he would injure the cause he would attempt 
to promote. The rich man may not have talents to 
argue in defence of truth, to light up the dark minds 
around him, but he has means that can sustain those 
who can—that can rear temples to the honor of his 
Lord, and that can bear the word of life to the perish- 



204 LIVING FOR CHRIST. 

ing. The poor may have little, perhaps nothing, 
to give ; but if they will look round, they can find 
something to do. And thus, in every condition, there 
is something for each one to do, while success de- 
pends upon every one's finding his appropriate duty, 
and not engaging in that which is beyond his reach. 
The judgment must also guide in the manner, time 
and place of acting. But, while we thus exercise 
the judgment, we must keep a steady eye to the 
word of God and follow its teaching. Depraved 
nature may suggest that it is not essential to do 
precisely the things required, and that as to the pre- 
scribed form, it may be varied to suit the taste and 
convenience of every one ! But remember that 
such a suggestion always proceeds from a depraved 
heart, or something inimical to God ; and that if 
we would certainly honor him, we must do exactly 
what he has enjoined. But, whatever doubt there 
may be about other matters, you cannot doubt that 
you would serve Christ by increasing in his mora! 
likeness — glowing with his love and filling with his 
joy — in sending up to him more fervent and constant 
prayers — by a more strict and devout attendance 
upon the means of his grace — by applying your 
means and energies to the support and extension of 
his cause — by co-operating in all those measures 
which will certainly bring honor to his name — by 
abstaining from that which will certainly grieve his 
Spirit and bring reproach upon his cause — by inclin- 
ing others to serve him — by provoking one another to 
love and good works — striving for the things that 



LIVING FOR CHRIST. 205 

make for peace — maintaining the unity of the Spirit- 
forgiving each other's frailties — bearing " one anoth- 
er's burdens" — which conduct, an apostle says, " ful- 
fils the law of Christ ;" and by vigorously pressing- 
onward to the end before you — the consummation of 
the purposes of God — the exaltation of Christ, in 
whose reflected glory you will find your own unsul- 
lied bliss. 

Here, then, is the object before you, cleared of 
those things which intercept the view, and here are 
some of the ways in which you may certainly pro- 
mote it. And if this be the object of your hearts — 
if Christ be the end for which you live — you cannot, 
surely, hesitate to pursue that course which will 
certainly secure it. 

Every way you look, an argument meets you, 
pressing the claims of our subject, and urging you 
to live not unto yourselves, but unto him who died 
for you. Does the importance of an object entitle 
it to support ? What so noble and important as the 
glory of Christ ? Does the end for which anything 
is arranged, not to say created, present the highest 
claim to its service, or whatever it may produce 
when completed ? For what, then, was existence 
given ? For what were we sent into this world ? 
For what end was man fashioned as he is, with his 
noble form, his capacious soul, (too large for earth,) 
his powerful intellect, that can grasp the most com- 
prehensive and complex subjects — that can arrange 
disordered elements into harmony — that can so com- 
bine numbers as to arrive at important principles 



206 LIVING FOR CHRIST. 

and demonstrations — that can trace, in the fall of an 
apple, the revolution of the heavenly bodies — that 
can dart from one part of creation to another quicker 
than lightning — measure the circumference of the 
earth — soar to the distant and the vast, and calcu- 
late the motions of the planetary world ? Why 
was man endowed with a nature like this, w T ith at- 
tributes like these? Was it to contrive for the 
perishable matter in which his soul is lodged for a few 
days or years ? Was it to pile up a little of the 
trash of this world, beneath which he will soon find 
his grave ? Was it to pass through a few mechani- 
cal labors, which machinery that has no soul can 
perform as well, — was it to eat and drink, and die 
like the brutes that perish ? Is this the end for 
which man was made ? — for which he was endowed 
with a soul so vast, a mind so noble ? No, no ; — it 
was for the higher end of glorifying God — of laying 
up treasures in heaven — of aiding in the accomplish- 
ment of those plans which will be going on in their 
results when the sun and moon shall be blotted out, 
and time shall become an eternal blank. 

Again, I ask, does purchase give right — do we 
claim the use of what we buy ? Well, Jesus has 
not only made us, he has bought us — not with silver 
and gold, but by the sacrifice of himself — by his own 
precious blood, his burdens in Gethsemane, his 
agonies on the cross ! We were captives and pris- 
oners, fast hastening to death ; he gave himself for 
our release, and bore these sorrows for us, that we 
might live for him. This is the very argument 



LIVING FOR CHRIST. 207 

urged in the text: "And that he died for all, that 
they which live should not henceforth live unto 
themselves, but unto him which died for them and 
rose again." 

And finally, is it duty to secure our best interests ? 
These, we have seen, are best promoted by follow- 
ing Christ and living for his glory. 

But I forbear. The charming scene is exhaust- 
less, and arguments, innumerable, crowd upon the 
view. If what I have said does not move you to 
follow Christ — to live for him in the manner requir- 
ed and explained — if, from this good hour, you are 
not sweetly constrained to seek the end for which 
he made you, for which he died — what more need I 
say, what more can I say, with the hope of success ! 
Everything noble, everything just, everything touch- 
ing in the death of Christ, everything good, and 
even self-interest, pleads for the cause now opened 
before you, and unitedly calls upon all, saints and 
sinners, young and old, to live not for yourselves, 
but for Him which died for you and rose again. 



208 CHRISTIAN FAITHFULNESS. 



SERMON XV. 



CHRISTIAN FAITHFULNESS. 



Be thou faithful unto death, and I will give thee a crown of life. — 
Rev. 2 : 10. 



There is, perhaps, no rational being living, who 
feels altogether indifferent to the subject of religion. 
Careless as many appear, it would be difficult to 
find one who would candidly confess that he had no 
concern on the subject, or who would be willing to 
relinquish all his expected interest in it. After all 
that may be said to the contrary, men generally feel 
that Christianity is a momentous affair ; and, that 
without it, there is much to apprehend. There may 
be seasons when not only general neglecters, but 
those whose interest is usually ardent, may sink 
down into stupidity ; but there are, also, periods 
when the claims of Christianity will rush upon the 
soul with all their solemnity and importance, mak- 
ing it happy or unhappy, according to the evidence 
afforded of their having been faithfully or unfaith- 
fully observed. 

Had men no wants that religion alone can 
satisfy — were they liable to no evils from which 
that alone can deliver them-- they might dismiss 
it from their anxieties and fears, and regard it 
with settled indifference. But there is too much in 
human life to impress men with the contrary belief, 



CHRISTIAN FAITHFULNESS. 209 

for this to be the case with any who give them- 
selves time to think. We are too often the subjects 
of disease. We groan too much under evil and in- 
firmity, to forget that there is a moral disorder prey- 
ing upon us. We have- drunk too much from the 
cup of human pleasure without being satisfied, to 
feel no concern in that higher source of pleasure to 
which religion directs us. And the instances of 
mortality around us too frequently bear our thoughts 
to that retired yard where lie the bones and the ashes 
of the dead, to permit us to forget that we ourselves 
must lie there soon, or to become entirely careless to 
that only system that brings life and immortality to 
view. Under these circumstances, it is impossible 
to erase from the hearts of men a religious concern. 
If Christianity wins not enough upon their confi- 
dence and affections, to bring them into joyful sub- 
mission, it will have influence enough to make them 
dread to enter eternity without it. If it keeps not 
alive a feeling of complacency and delight, it will 
one of fear and trembling. 

If, then, we are thus destined to be affected by 
Christianity — if it will, in spite of us, mingle with our 
anxieties, hopes and fears — it becomes us to adopt 
those views and that course of living, that will 
enable us to contemplate it with the greatest degree 
of composure, and come what will, to derive from it 
the greatest advantages. There is a way to live so 
that great good may be realized without the possi- 
bility of danger. There is a way to live so as to 
lose that sense of condemnation that pains the guilty, 



210 CHRISTIAN FAITHFULNESS. 

and to feel comfortably assured of safety through 
the unknown future. And this is not a small ad- 
vantage. That" is the happiest heart that has the 
sanction of the law of God — that has the inward 
assurance that, wherever else it may fail, it will 
meet the approval of God when brought to the final 
test. 

I said there is a way to live to ensure this much. 
And that is, by faithfully conforming to the require- 
ments of the gospel. This is the condition upon 
which the reward is promised in the text, and which 
experience shows to be the only one. For when 
the requirements of our Maker are neglected, or 
very imperfectly discharged, experience teaches that 
none of the rewards of obedience are to be expect- 
ed. And, when they are faithfully kept, the same 
experience teaches that such rewards surely follow. 
Those pronounced faithful by some, may be thought 
unfaithful by others. But, whenever any one is 
pronounced faithful, it is meant, by this term of 
commendation, that he has fulfilled his obligations 
and performed his duties according to some particu- 
lar standard or rule ; that he has done what that 
rule required of him in the sphere in which he 
was placed. By faithful servant, faithful child, 
faithful subject and faithful governor, are meant 
persons who act in these several relations according 
to the laws that regulate them. 

In the case of religion, the rule of faithfulness is 
the law of God. And, when we speak of a faith- 
ful. Christian, we mean one who lives according to 



CHRISTIAN FAITHFULNESS. 211 

the will of God revealed in his word. To be faith- 
ful, it is necessary that we do all that is required, as 
far as we are able. Many are apt to appropriate 
to themselves the full title of obedience, if they are 
only faithful in doing a selected part of what is re- 
quired ; but they are not willing to admit that they 
merit the charge of unfaithfulness for doing some 
of the things prohibited. But one or more duties 
may be faithfully discharged, and yet the rule that 
requires them may not be faithfully kept ; especially 
when there is ability to do more. A child may do 
some things required by his parents faithfully, but if 
there are many other things neglected which he is 
able to discharge, he cannot be called a faithful 
child. If an individual contracts to build a house 
of particular dimensions, and then only fulfils it in 
part, a portion of his work may be said to be faith- 
fully done, but he could not be pronounced a faith- 
ful workman. And so with regard to our subject. 
The Christian professes to be the child of God If, 
then, he does not comply with all the injunction, of 
his Heavenly Father, as far as he is able, he acts a 
part unworthy of the title. 

There is, my hearers, too much disposition in the 
world, to attach all importance to some particular 
parts of Christianity, to the exclusion of all the rest ; 
to magnify some duties and under-value others, 
without considering them as all necessary part of a 
perfect system. With some, faith is everything; 
with others, works ; some think so much of baptism 
as to say that it takes away original sin, and that 



212 CHRISTIAN FAITHFULNESS. 

without it none can be saved ; others think it such 
a little matter, that it may as well be dispensed with, 
or performed in any and every way that the subject 
may desire. Now all these are extremes. The 
Scriptures do not teach that faith alone will save a 
man, nor that works alone will, but the contrary. 
They do not teach that baptism saves us, nor that 
we can be saved without it. They teach us that 
fearing God and keeping the commandments is the 
whole duty of man. These commandments require 
faith, and baptism and good works. No one has a 
right to disjoin this arrangement — to hold up a part 
of religion as essential, and the rest as unessential. 
Nor can any one consistently claim the reward for 
doing a part, while he wilfully neglects the rest. 

In arranging the scheme of our redemption, our 
Maker included nothing that was unnecessary. 
And for us to pronounce that useless which he 
has made necessary — for us to sever what he has 
joined together- — is to impeach his wisdom, to put 
our judgments above his, which must be reckoned 
among the highest acts of indignity. When there 
is real respect for the Lord, there will not be much 
disposition to question the propriety of his arrange- 
ments ; and if, in any case, they are not conformed * 
to, it will result from necessity and not from delibe- 
rate choice. If they are neglected, when it is in 
our power to comply, we come not under the de- 
nomination of faithful, nor have we any reason to 
believe that our hearts are right with God. For 
his requirements breathing one spirit, and tending to 



CHRISTIAN FAITHFULNE3S. 213 

the same result, if any one be deliberately rejected, 
we cannot cordially receive the rest ; and if one be 
heartily embraced, we cannot be at variance with 
the others. So that while universal, impartial obe- 
dience is necessary to entitle us to the appellation 
of faithful, it is equally necessary to evince the re- 
ality of our attachment to God, and to show that we 
are the true subjects of his renewing grace. 

Again : To be faithful we must not only do all that 
is required, but we must do it precisely as prescribed. 
We have no more right to change the order and 
manner of religious duties, than we have to omit 
them altogether, or to add new ones. It is a danger- 
ous expedient, whenever attempted, to alter their 
manner under the pretence of retaining an identity 
of spirit in different forms. It is very often said, 
the form is nothing, provided the service is per- 
formed from a right design. But a little attention 
to facts will show that the manner is not so unim- 
portant after all. Suppose that a master should 
give his servants instructions to perform a certain 
work, according to given model ; and that they 
should go forward and execute the work, but should 
change the plan or model ; they would be regarded 
as unfaithful servants, and judged worthy of severe 
reprehension. Again : a deed, a check, or a bond, 
may be written with an honest design, but if they 
be not executed in a particular manner and special 
form, they lose their title. They may even contain 
every necessary word, and the right signatures, but 
if not put in the right place and order, they are good 



214 CHRISTIAN FAITHFULNESS. 

for nothing. Now, I would ask, is more care ne- 
cessary in executing wills and bonds, than in per- 
forming our religious duties ? Shall we believe the 
Lord is less careful in managing the interests of the 
soul, than we are in protecting our temporal in- 
terests? Are manner and form very important 
when we are to be served, and do they become 
nothing in the service we render to our Maker ? 
Such a belief cannot be seriously entertained, how- 
ever much it may be advocated. And no individual 
has a clear conscience, who attempts to keep the 
commandments of God, not according to the pattern 
given in his word, but after a fashion of his own. 
For there will be with such, a secret consciousness 
that he is not, in such changes, influenced by the 
right motive, and he cannot but fear it may lead to 
a fearful result. And such an apprehension is not 
without foundation. Because it is certain that 
whatever inclines us to a different course or manner 
from that which the Lord has prescribed, cannot 
proceed from him, or be in harmony with his will. 
And searched to the bottom, it will be generally 
found that objections to the form, emanate from an 
aversion to the essence of religious duties. And 
hence, entire faithfulness requires not only that we 
do all the Lord has required, as far as we are able, 
but that in the manner of doing it, we should con- 
form to the instructions he has given, and the ex- 
ample he has set. • 

Again : True faithfulness includes diligence and 
zeal. We hardly ever use the term faithful, with- 



CHRISTIAN FAITHFULNESS. 215 

out having reference to the speed with which ser- 
vice is performed. We should hardly call a stupid, 
slothful servant, faithful, because such slothfulness 
would cause less to be done, than might and ought 
to be done. 

In religious matters, our Maker has assigned us 
respectively our portions, and arranged our duties 
according to our several capacities. These duties 
extend through the whole space of our existence, 
and require diligence and constancy at all its stages 
for their accomplishment. If we loiter and halt at 
any one stage, the duties belonging to it must be 
omitted, or if we slacken our pace more, so tardily 
that we perform only a part of our duties, some 
must be necessarily neglected. And many such 
halts during life's speedy passage, will leave us 
very far short of that point of usefulness to which 
God designed we should attain. Though we may 
stop and loiter by the way, to wait for convenient 
seasons and better opportunities, remember, time 
does not wait for us. Like the engine that draws 
the reluctant car swiftly through fields and forests, 
so time bears us rapidly through various classes 
of our duties, and by sure and regular advances, 
will bring us speedily to the end of our career. To 
be found faithful then, you must be diligent now — 
and diligent through all the passage ; or the retro- 
spection will bring in melancholy review many 
neglected duties, blank passages, abused privileges, 
and profitless hours. 

Furthermore : To be faithful, is patiently to en- 



216 CHRISTIAN FAITHFULNESS. 

dure. And the text specially refers to this kind of 
faithfulness. Smyrna was the church addressed, 
and this is the form of the address : " I know thy 
works and thy tribulation and poverty, but thou art 
rich, and I know the blasphemy of them which say 
they are Jews and are not, but are the synagogue of 
Satan. Fear none of these things which thou shalt 
suffer : behold the devil shall cast some of you into 
prison, that ye may be tried : and ye shall have 
tribulation ten days ; be thou faithful until death, 
and I will give thee a crown of life." Though rich 
in faith, they were in great outward affliction at 
the time when this address was written, and they 
had in prospect more severe trials. The exhorta- 
tion in the text was intended to animate and en- 
courage them to bear patiently these various afflic- 
tions, by pointing them to the crown of life that 
would reward their sufferings. There may have 
been something peculiar in the trials of this church, 
but there is nothing peculiar in the fact that it had 
afflictions, and need of patient endurance. Every 
church, and every Christian who lives to number 
many days, will have seasons of adversity, trials and 
temptations. Our Lord has, long since, apprised us 
of this. In laying down the conditions of disciple- 
ship, he teaches us, if we would be his, we must 
deny ourselves, and take up our cross and follow 
him; hereby informing us, that if we would follow 
him, we must expect to bear crosses. And whether 
this be true or not, let universal experience testify. 
We look for what does not fall to the lot of mortals, 



CHRISTIAN FAITHFULNESS, 217 

when we expect in this life exemption from afflic- 
tion and trials, and there is nothing concerning which 
we are more liable to err. We err in thinking that 
there is nothing to be gained by afflictions, when 
they teach us humility, the value of things around 
us, and lift our groveling affections to nobler objects 
than those of earth. We err by drawing back in 
the day of adversity — the very period in which we 
have most need of diligence and perseverance. 
If afflictions are intended for trials, we furnish but 
little evidence of faithfulness when we abandon our 
posts as soon as evil approaches. We are slow to 
learn the lesson that good is to be done by suffering, 
and that patient endurance evinces the greatest 
magnanimity. If we contribute nothing to the 
cause of the calamity we endure, and bear it with 
Christian resignation and fortitude, we have noth- 
ing to fear. But if our misfortunes spring from 
the evil of our own doings, or if we forsake the 
path of duty for every little hindrance, it shows 
there is something radically w T rong in the influence 
that controls us, and that we are not sufficiently 
attached to the interests of our Redeemer. 

Again : True faithfulness requires holding out to 
the end. It is not by the work of a few days, or 
months, or years, that we are Ao show ourselves 
worthy of the rewards of eternity. The multitude 
followed Christ as long as he gave them the loaves 
and fishes. Judas was, apparently, as faithful as any of 
the apostles, until the time approached to deny his 
master. Bunyan's pilgrim had various other compan- 
10 ' 



218 LOVE IN RELIGION. 

ions, but they did not ascend with him the Hill of 
Difficulty. And they lost all by stopping before 
they got to the end. The promises of God are to 
the persevering laborer. " He that endures to the 
end shall be saved." In due time we shall reap, if 
we faint not ; and in the text the crown of life is pro- 
mised only to those who are " faithful unto death." 

This then, my hearers, is the nature of that faith- 
fulness that ensures the rewards of religion. And 
surely the reward promised is sufficient to induce 
every one to try to be thus faithful ! What other 
object can compare with a crown of life ? What can 
equal the eternal approbation of our Maker, and 
an inheritance in heaven, incorruptible, undefiled, 
and that fadeth not away ? 



SEEMON XVI 



LOVE IN RELIGION. 

Verily I say unto you, Wheresoever this gospel shall be preached 
in the whole world, there shall also this, that this woman hath done, 
be told for a memorial of her. — Matt .26: 13. 

Love is the central principle of the Christian 
religion. Without it no acts, however imposing, 
are acceptable ; and with it, the smallest are highly 



LOVE IN RELIGION. 219 

esteemed. Though one have the gift of tongues, 
and understand all mysteries, though he have faith 
so strong as to remove mountains, and though he 
give all his goods to feed the poor, and have not 
love, he is nothing. 

For this reason the Scribes and Pharisees are 
referred to, in the Scriptures, as detestable charac- 
ters, notwithstanding their zeal and costly sacrifices ; 
while the poor widow, who cast her mite into the 
treasury of the Lord, and the woman who poured 
an alabaster box of very precious ointment on his 
head as he sat at meat, are highly commended, and 
their good deeds are thought worthy of a perpetual 
memorial. 

It is in this principle that we find the essential differ- 
ence between the converted and the unconverted — 
between the friends and the enemies of God. Both 
classes possess many qualities in common ; both 
may be intelligent, amiable, charitable and honest, 
and both may be found in some of the outward 
forms of Christianity ; but both do not love God 
sincerely while their characters remain so different. 

The carnal mind is said to be enmity against 
God, and the proof of this enmity is found in the 
fact that it is not subject to the law of God. A 
mind thus opposed to the law of God, cannot love 
him, for his law is the expression of his will and 
character. It is this element in the carnal mind 
that renders it so difficult to interest the uncon- 
verted in the subject of religion, and which accounts 
for the neglect of its duties. Other reasons may 



220 LOVE IN RELIGION. 

be assigned, as they often are, but, in most cases, 
the delinquency may be traced to alienation of 
heart from God. And hence, all through the Scrip- 
tures, the great fault charged upon the ungodly, is 
a want of love to their Maker. They do not seek 
after God ; he is not in all their thoughts ; Christ is, to 
them, a root out of dry ground ; he hath no form 
nor comeliness, and when he is seen, he has no 
beauty that they should desire him, so that they 
hide their faces from him — showing, thereby, that 
he is despised and esteemed not. The most stupid 
animals acknowledge their protectors, but Israel 
would not consider ; the tender brood, prompted by 
instinctive attachment, as well as fear of danger, 
take shelter under the wings which are spread for 
their protection, but sinners reject the arms of 
mercy which would encircle them. Affectionate 
children reverence their parents and execute their 
mandates; hence God points to our disobedient 
lives, and asks — " If I be a father, where is mine 
honor ?" Such are some of the forms of expression 
found in the Scriptures, respecting the character of 
the ungodly, which show that their prime deficiency 
is want of love, and that this alone is sufficient to 
involve them in ruin. " If any man love not our 
Lord Jesus Christ, let him be anathema, marana- 
thema." - 

Christians, on the contrary, are represented as 
having the Kingdom of God established within 
them, which means inward subjection to his. govern- 
ment, as obeying, from the heart, the form of doc- 



LOVE IN RELIGION. 221 

trine delivered them ; as delighting in the law of 
God after the inward man ; as finding his word 
sweeter to their taste than honey and the honey 
comb ; and as feeling such intense aspirations for 
holiness and God, that they can say — " Whom have 
I in heaven but thee, and there is none upon earth 
that I desire beside thee. Then shall I be satisfied 
when I awake with thy likeness." It is evident, 
then, that the change which is required in the un- 
godly, however expressed, and however variously 
manifested, is a turning of the heart to God, so that 
he is truly loved and sincerely obeyed. Hence, the 
gospel is the ministry of reconciliation, and sinners 
are called upon to become reconciled to God. 
Hence the stress laid upon a change of heart. For 
what change can be greater than for the mind to 
become attached to what it despised, and to bow 
submissively to what is contemned ? Faith and 
repentance are exercises of the heart, and may be 
traced to the same principle of affection returning 
to its proper object ; and the whole value of practi- 
cal obedience depends upon the measure of love 
which animates it. 

But it may be proper to remark, that this change 
from hatred to love involves something more than 
a change in the objects of the affections. Sinners 
not only love improper objects, but they are averse 
to the proper ones. When objects of dislike become 
those of ardent approbation, the tone and character 
of the affections themselves must have undergone 
a change. It is morally impossible for the heart to 



222 LOVE IN RELIGION. 

embrace an unwelcome object. If something that 
was disagreeable is now agreeable — if that which 
was hated is now loved — the object itself must have 
changed its character, or the affections embracing 
it must have changed. Now, it is evident that the 
objects of Christian love are subject to no change, 
considered in themselves. The character of Christ, 
Christian doctrines and duties, are the same when 
embraced as when rejected — when men are recon- 
ciled as when they are unreconciled to them. The 
change is not needed, and will not take place in 
God ; it is needed and must take place in us ; and 
when it takes place, the tone of the affections is 
changed, as well as their objects. We not only- 
find the man moving in a different direction from 
what he did formerly, and delighting in objects 
which he formerly loathed, but that the inward 
affections, thus developed, have undergone a change. 
Admitting, as we do, that men love God with the 
same elementary principles of affection with which 
they love other objects, these principles may change 
their character as well as their direction. There is 
always a correspondence and congeniality between 
the quality of an affection and the object which it 
embraces. The man who is fond of coarseness and 
vulgarity, has a corresponding cast of mind ; the 
person who loves sinful objects, not only has the 
element of such affection, but has it in a corrupted 
condition, and when he is brought to love holy 
objects, he has received no new faculty or attribute 
of affection, but the corrupted one is purified, and, 



LOVE IN RELIGION. 223 

as a consequence, it turns to congenial objects. 
The difference between a man when sick and when 
convalescent, is not simply that he acts differently, 
but also that, in the latter case, he does it with 
healed and renovated energies. It is so with the 
affections of the mind, in being turned from sin 
to holiness. David does not pray for new faculties 
to be added to his mind, but that God would give 
him a right spirit, and this right spirit is also called 
a new heart. As a person, in recovering from sick- 
ness, says he is a new man, by which he means 
that his powers are in a different condition, as well 
as that they are differently directed. 

These statements are made to guard you against 
two errors : the first is, that of supposing that there 
is no inherent change when alienated minds are 
brought to love God ; and the other is, that those 
who contend for such a change, believe that it in- 
volves some new faculty. The thing contended for 
is not new faculties, but a new condition of the 
faculties, that they may incline to and follow their 
proper objects. It is maintained that the carnal 
mind may lose its enmity and become, in the scrip- 
tural sense, a spiritual mind — a habitation for God 
and the source of pure aspirations. 

When this change is effected in the mind, there 
will be corresponding outward manifestations. A 
principle so active will show itself in the conduct 
of its possessor. If sinful desires lead their subjects 
to sinful acts, so must holy desires lead theirs to 
holy pursuits. If a corrupt tree brings forth evil 



224 LOVE IN RELIGION. 

fruit, a good tree must bring forth good fruit. It is 
because of this connection between the heart and 
conduct, enforced by the analogy here introduced, 
that our Saviour insists on obedience in all those 
who profess to love him : " If ye love me, keep my 
commandments." He here calls for proof of pro- 
fessed attachment, in acts of obedience ; and when 
these acts are wanting, the reality of the affection 
becomes doubtful. It is no excuse to say that we 
do not see the use of such acts as he has prescribed. 
It is enough that he has seen proper to require 
them, and when there is proper respect for his au- 
thority, there will be prompt obedience. To ques- 
tion the wisdom or utility of his requisitions, is to 
set up our judgments in opposition to his, which is 
certainly inconsistent with that submission of heart 
involved in Christian affection. 

It is no justification to say that the duties pre- 
scribed are difficult. It is the office of love to over- 
come difficulties, to face dangers, to bear crosses, 
to make sacrifices of personal ease, and to perse- 
vere through evil report and good, for the honor 
and comfort of its object. That love which looks 
so much to personal gratification, and so little to 
the glory of Christ — which can perform only easy 
duties, and move only in concert with surrounding 
circumstances — is not that which animated the bo- 
som of Paul, and Peter, and the early saints gene- 
rally ; it is not that which carries our missionaries 
to heathen lands, nor like that which glowed in the 
breast of our Saviour. His love to us was not 



LOVE IN RELIGION. 225 

checked by the obstacles it met in its manifestation. 
It was not very easy to him to meet the scoffs and 
revilings of wicked men. It was not agreeable to 
him to struggle under our guilt in the garden, nor 
to feel its excruciating torture on the cross. And 
if his love to us lead him patiently through scenes 
like these, how can we hold up our heads, or 
claim the least particle of love for him, when we 
shrink from the duties assigned us, because they are 
sometimes difficult and unpleasant ? 

Least of all will it do, in justification of our 
remissness, to say that these duties are neglected by 
others. 

But ardent affection will not confine its actings 
to the limits of command. It will embrace occa- 
sions and find means of manifesting itself, which 
the cold-hearted world never think of but to con- 
temn. Such was the affection of the woman re- 
ferred to in the text. There was no command 
requiring her to pour her precious ointment on the 
Saviour ; nothing but affection prompted the deed, 
with which other disciples present were so far from 
sympathizing, that they regarded it as wasting what 
might be better appropriated to the poor. This 
was only a pretence ; it was not regard for the poor 
which led them to oppose this act of generosity, 
but the uneasiness they felt under the rebuke it 
gave their own narrowness and parsimony. It 
possessed a beauty which threw their conduct in 
the shade. Thus it has ever been. Large hearts 
have always found ways and means of showing 



10 



* 



226 LOVE IN RELIGION. 

their attachments beyond the reach of ordinary 
sympathy. The taste and neatness and order which 
are exhibited about the temple in which God is 
worshiped, as tokens of respect and reverence, 
are often charged to pride and ostentation. The 
originators of modern missions, like the primitive 
apostles, were pronounced fanatics and madmen, 
because their zeal for God and regard for the souls 
of men lead them so much beyond the ordinary 
standard. 

But there is one who appreciates such acts of 
kindness, and who will not overlook the smallest 
pulsations of love which have ministered to him or 
his friends. Not a cup of cold water can be given 
without reward. He has felt the bitterness of ma- 
lignant hearts enough to value the smallest expres- 
sions of sympathy and love. He received these 
while on earth, chiefly from female hearts. The 
principal weepers that followed him to the scene 
of his trial, were females. It was woman who 
washed his feet and wiped them with her hair; it 
was woman who sought first the place of his burial, 
and sweetened some of the last hours of his life 
with precious perfume. The larger portion of those 
who are gathered into his kingdom, and who honor his 
worship and ordinances from week to week, are 
women. And, without a great change, by far the 
larger portion of those who will sing his praises 
forever, will be of the same sex. 

We are also taught, by our text, that the way to 
true renown is to love God and keep his command- 



CONFESSION OF FAULTS. 227 

ments. The righteous are held in everlasting re- 
membrance. Their glory is not found in the field 
of slaughter ; their history is not written with 
streams of blood ; their names may not be inscribed 
on monuments of marble or brass ; but they are 
registered in the Lamb's book of life, and will be 
perpetuated by the generations who shall feel the 
benefits of their good example 



SERMON XVII. 



CONFESSION OF FAULTS. 

Confess your faults, one to another. — James 5 : 16. 

There has been a great deal said and written 
about confession, and particularly about auricular 
confession ; but I do not think it is well understood, 
and I am sure it is not properly practiced. As ex- 
tremes generally produce each other, so here, while 
some are advocating a wrong kind of confession, 
the right kind is neglected. Confession of some 
kind is clearly a scriptural duty, and every one 
should be concerned to know and do whatever the 
word of God requires. Let us look, then, a little at 
this subject of confession, and try to ascertain to 



228 CONFESSION OF FAULTS. 

whom it should be made, and what it must embrace 
to be acceptable. 

I. To whom should it be made ? Some say, to 
the priests. But who are they ? Are they realities 
or shadows ? — true beings or false ones ? We want 
some information about this before we proceed, for 
we don't want to confess to a nonentity. But we 
may be told that there certainly is a class of per- 
sons called priests : so there is, but then, we know 
that a great many things wear false names. Some 
men assume fictitious names ; monarchy sometimes 
takes the name of democracy, when its own will 
not answer the purpose ; the emissaries of Satan 
have sometimes assumed the name Christian, in 
order to succeed better in demolishing the system 
whose name they wore. It is not enough then, that 
there are people who bear this name — we must 
know whether they bear it truly and legally. Does 
the New Testament recognize any such order of be- 
ings ? — is the question. We know that under the 
former dispensation there were priests attending at 
the altar, and offering sacrifices, but these were 
only typical of the priesthood of Christ, and they 
ceased when he appeared. This is taught in 
so many places in the Bible, that it seems strange 
how any one who reads it attentively, should apply 
the term priest to any now living, in the sense in- 
tended. In the 7th chapter of Hebrews, it is said : 
" For the priesthood being changed, there is made of 
necessity a change also of the law." There has, 
then, been a change in the priesthood ; but how ? 



CONFESSION OF FAULTS. 229 

from one set of men to another ? No ; from these 
typical priests to Christ, the great high priest For 
it immediately follows : " For he, of whom these 
things are spoken, pertaineth to another tribe, of 
which no man gave attendance at the altar. For 
it is evident our Lord sprang out of Juda ; of which 
tribe Moses spake nothing concerning priesthood. 
And it is yet far more evident ; for that after the 
similitude of Melchisedeck, there ariseth another 
priest, who is made, not after the law of a carnal 
commandment, but after the power of an endless 
life. For he testifieth thou art a priest forever, af- 
ter the order of Melchisedeck. For there is, verily, 
a disannuling of the commandment going before, 
for the weakness and unprofitableness thereof." 
Here the change of the priesthood is asserted, also 
the reason of the change. It is also stated that our 
Lord, i e., Christ, is the priest that has arisen who 
is to abide forever. And the whole chapter dis- 
cusses the difference between his priesthood and 
theirs. They sprang from Levi, he from Juda ; they 
were made after the order of Aaron, he after the 
order of Melchisedeck ; they were made priests 
without an oath, he with an oath ; theirs was im- 
perfect, his was perfect ; theirs was temporary, his 
is unchangeable. Christ, then, hath taken the place of 
these Old Testament priests, and the New Testa- 
ment recognizes no such order of men, as filling any 
office in the Christian dispensation. We here find 
apostles and prophets, pastors and teachers, elders 
and overseers, but no priests, as constituting a min- 



230 CONFESSION OF FAULTS. 

isterial order in the Christian church. Whenever 
the title priest occurs in the New Testament, it is 
used in one of these senses : 

1. To designate the priests of the former dispensa- 
tion. Persons who had been priests, were called by 
this name after their functions ceased, just as a man 
is called governor or judge, after his term of office ex- 
pires. The Jews not receiving Christ, still adhered to 
their priests according to their ancient customs,though 
many of these priests believed : but when these are 
spoken of, it is not as an order in the Christian 
church, but one without, and one which is more 
frequently referred to with displeasure than appro- 
val. 

2. Priest and priesthood, are sometimes ap- 
plied to the true worshipers of God, because 
they present spiritual sacrifices to God. In 1st Pe- 
ter, it is said : " Ye, also, as lively stems, are built 
up a spiritual house and holy priesthood, to offer 
up spiritual sacrifices, acceptable to God by Jesus 
Christ. * # # But ye are a chosen generation, 
a royal priesthood, an holy nation, a peculiar people, 
that ye should show forth the praises of him who 
hath called you out of darkness into his marvelous 
light." And in Revelations, it is said : " Unto him 
that loved us, and washed us from our sins in his 
own blood, and hath made us kings and priests unto 
God and his Father ; to him be glory and dominion 
forever and ever : Amen." 

Now, it is certain that not a particular order, but 
Christians in general, are here called priests and 



CONFESSION OF FAULTS. 231 

priesthood, which is a very different thing from 
sacerdotal priests. 

3. The only other use of this word in the New 
Testament, is when applied to Christ, as we have 
already explained. And now, basing myself upon 
these facts, 1 say there are no priests, as a class of 
religious officers ; and as the ordinary use of the 
term tends to pervert the scriptural sense, and to 
apply to men what now only belongs to Christ, 
Christians would do well to desist from it. Certainly, 
then, we cannot be expected to make confession to 
an order which we do not believe to have any legal 
existence. 

But if persons will apply this title to an order of 
men in these days, and insist upon our making con- 
fession to them, I ask — granting their existence for 
argument's sake — why they would have us go to 
them and confess? Have we done them any harm ? 
If so, let it be shown, and we stand ready to confess. 
But this is not the ground of the claim. They 
claim to be a sort of mediator between us and God, 
and the medium through which our sins are to be 
forgiven. But in 1st Timothy, it is said : " There is 
one God, and one mediator between God and men, 
the man Christ Jesus." Why should we want any 
other? Why may we not make a personal appli- 
cation to God, through this one mediator ? If Chris- 
tians, as an holy priesthood, can present spiritual 
sacrifices, acceptable to God through Jesus Christ — 
as they are said to do — why make the work more 
tedious by sending them to another medium ? We 



232 CONFESSION OF FAULTS. 

not only believe this unnecessary, but highly inju- 
rious. The Lord has set apart an order of men for 
the work of the ministry, for the perfecting of the 
saints, for the edifying of the body of Christ — not to 
offer priestly sacrifices. As ministers and over- 
seers, they may be valuable aids in building up 
Christians, and showing to men the way of salvation, 
and in this capacity they cannot be too highly 
valued. But when they are made a necessary link 
between the sinner and Christ — when confessions 
must be breathed into their ears before they can 
find entrance to the ears of Christ, and when names 
and offices are claimed for them, which now belong 
only to Christ — we confess ourselves awe-struck 
and alarmed. And yet, in these Protestant times, 
such ground as this is taken by so-called Protestant 
men. 

But, although we do not believe in this confessing 
to the priest, we believe in the duty of confession ; 
and we will now try to show, as briefly as possible, 
to whom it should be made. I take the position 
then, that any fault or trespass should be confessed 
to him against whom it has been committed. It 
does not matter whether he is in or out of office — 
whether below or above us — if we have done him 
wrong, it is our duty to confess it to him. This is 
what we understand to be the import of the text. 
We may be guilty of faults which are not trespasses 
against any individual or body of men, but all our 
faults are sins against God, and hence, all our faults 
are to be confessed to God ; and some to men. Con- 



CONFESSION OF FAULTS. 233 

fession is to be made to men, whenever injury is 
done them ; but these same sins, and all others, must 
be confessed to God, and forgiveness sought through 
Jesus Christ — for all are offences against him. An 
act of fraud is, individually, an offence against some 
one whose rights are invaded ; but fraud is theft, 
and theft is positively prohibited in the word of 
God. If one slanders another, or inflicts pain un- 
justly upon his body or his mind, it is a sin against 
God — for he fixed the relations between men and the 
law which regulates their rights and privileges — so 
that we cannot invade their rights without trans- 
gressing his laws. And hence, we say that some 
sins are to be confessed to men, and all to God. 

II. But what constitutes this confession ? What 
must it embrace to be acceptable ? 

1. It must be frank and sincere. It is the acknow- 
ledgment of a crime, not talking round it, or about 
it. Confessions are made sometimes with so little 
frankness, as to deprive them of all their value. It 
is done with so many qualifications, evasions and 
palliations, that it amounts to an attempt at self- 
justification. Such confessions as these are worth- 
less, and though they may sometimes deceive men, 
they cannot deceive God. If there is anything to 
require a confession, any fault that renders it duty to 
do so, it equally requires that it shall be frankly and 
sincerely made. 

2. Again. It must be followed by restitution, 
if it be possible. If another has sustained a loss of 
property through our fault, it is our duty not only to 



234 CONFESSION OF FAULTS. 

acknowledge the act, but to restore to him what he 
has lost. If another has been injured in his busi- 
ness, in his reputation or feelings, we must not only 
confess the wrong, but repair the breach, and do what 
we can to give back to him what we have caused 
him to lose. It may not always be possible to do 
this ; but it is only an impossibility that can justify 
its omission. 

3. Confession, to be availing, must be followed by 
reformation. To confess that something has been 
done wrong, and even to make reparation for it, 
amounts to nothing, in a moral point of view, if the 
transgressor goes on repeating the same offence. 
So far from making the matter better, it makes it 
worse. Before confession, an apology may be found 
in the probability that he who has offended did not 
see the impropriety of his act — that he did not see 
its consequences, or, at least, did not intend them ; 
but, now that he has confessed, and specified it all 
himself, no such allowance can be made for him. 
What is acknowledged to be wrong must be put 
away, otherwise the acknowledgment only en- 
hances the guilt. Now, we would ask, are there 
any present who have not some faults that they 
ought to confess ? Are there any here who have 
done nobody an injury, in w 7 ord or deed ? There 
may be faults whose guiltiness may not be seen or 
felt by their possessor. We read of a seared con- 
science. It is not always a sure evidence of inno*- 
cence that the heart is not disturbed. It may be 
evidence of deeper guilt, of such a habit of trans- 



CONFESSION OF FAULTS. 235 

gressing as has induced insensibility. It is not, 
then, how you feel towards your acts, but what is 
the nature of these acts, and what effects they 
have upon others ? Instead of finding any without 
faults, I think the best have a great many more 
than they are aware of. It would be better, then, 
for every one to search out his faults and confess 
them at once, as we have explained. It may be 
unpleasant to human nature, but everything that 
should influence our choice pleads for its being done. 
III. It is the most magnanimous course. To some 
the attitude and language of confession and penitence 
may look degrading. But it is much more degra- 
ding to t3onceal or justify a fault, than to confess 
and forsake it. He who confesses his fault, testifies 
to its guilt ; but he who refuses to confess his faults, 
practically asserts their innocency. There is a hero- 
ism in this kind of victory over human passion, and 
their self-correction, which, unfortunately, is not 
properly appreciated in this world. And there is a 
real meanness in justifying a course, merely because 
one has fallen into it — of plastering over an action 
rather than stand convicted of error or sin — which, 
it is to be regretted, is not properly detested. A 
great deal has been said against the doctrine of in- 
fallibility and perfectionism, but there are a great 
many who practically lay claim to them. They are 
never wrong ; when they speak of their infirmities, it 
is mere cant. Let any body else come forward with 
complaints against them, and they are at once on 
the defensive. Men are not such pure beings as to 



236 CONFESSION OF FAULTS. 

be unwilling to acknowledge that they have com- 
mitted some faults ; and yet it seems some will walk 
on to ruin for the sake of consistency. They will 
persist in their course though it draw fountains of 
tears, make their families wretched, and sink them- 
selves to hell, rather than say, / am wrong ! How 
sadly men mistake the way of true greatness. 

But if all were to confess their faults, as we have 
explained, it would remove many obstructions from 
before the Saviour's cause. We have already seen 
that every sin is against God, and its tendency, in all 
cases, is to retard his cause. Confessing and for- 
saking is removing our sins out of the way ; if not 
confessed and forsaken they continue, and by caus- 
ing others to stumble and fall, they are constantly 
productive of evil. Let this course of confessing 
one to another be generally adopted, and how 
much unkindness would cease, what unity would 
follow, and how much idle talent would become en- 
listed ! 

„ Finally, I remark, that it seems the most exalted 
pleasure. There is pleasure always in doing right, 
but there is peculiar pleasure in setting ourself 
right, after having felt the pains of error. It is like 
the sick man again in health—the disgraced again 
in honor — the exiled wanderer again at home. The 
unconfessing and unreforming know nothing of this 
restoration — they are strangers to contentment and 
peace. They fain connivance at their faults, but 
they burn like fire in their bones, and hang like 
vipers in their hearts. " He that covereth his sins 



RELIGIOUS WEAPONS. 287 

shall not prosper ; but whoso confesseth and for- 
saketh them, shall have mercy." 



SERMON XVIII. 



RELIGIOUS WEAPONS. 

For the weapons of our warfare are not carnal, but mighty, through 
God, to the pulling down of strong holds. — 2 Cor. 10: 4. 

Every enterprise has instruments peculiar to itself. 
The earth is cultivated by one set of tools, the sea 
is navigated by another, and knowledge is promoted 
by another, and so on with all the employments of 
men. Mind is not to be cultivated by the same 
means and in the same way that we cultivate our 
gardens and fields. That which will enlarge our 
earthly treasures will not, necessarily, enrich our 
minds. If we employ one uniform set of instru- 
ments in different employments, or employ those 
not adapted to the nature of the enterprise in which 
we are engaged, defeat will be the natural result. 
He who would succeed in any employment, must 
use weapons which are adapted to its nature. 

Religion is an enterprise noble in its character, 
and great in its results. Like others, it is promoted 



238 RELIGIOUS WEAPONS. 

by means, not of every kind, but those of a specific 
character. It will not be assisted by any kind of 
measure that may be suggested. Nor is it to be 
defended by the same sort of weapons that flesh 
and pride employ to avenge their wrongs. For the 
want of a due consideration of this obvious truth, 
much injury has been done to the cause of religion 
by those who have labored to promote it. Too 
many enter the field without having studied the 
enterprise, and rush ahead with a great deal more 
zeal than knowledge. Too many identify personal 
or party victory with the success of truth. And 
too many employ the same weapons, and act from 
the same impulses in the work of religion, that 
they do in the inferior pursuits of life. Unac- 
quainted with the nature of their work, they are 
not very prudent or successful in the selection of 
weapons with which to work. Without much 
choice, they apply every force that promises the 
least assistance. In their eagerness to succeed they 
become greedy of resources, and too often accept a 
weapon where they should reject it. Thus, in too 
many instances, the cause of religion is dishonored 
by the very same policy and measures that carnal 
men employ. We feel no pleasure in announcing 
it, but stubborn facts have forced us to the conclu- 
sion that there is too much worldly management, 
physical force, and human nature, in the religious 
plans and efforts of Christians. We rely too much 
for success upon the same means that carnal men 
do in their pursuits. And infidelity itsell does not 



RELIGIOUS WEAPONS. 239 

threaten the church with half the evil that the wood, 
hay and stubble do, of which it is composed. Nor 
will its gains, in its too frequent conformity to 
worldly policy, compare with its loss of dignity and 
moral power. Carnal men may wish to see Chris- 
tians act as they do — adopt their maxims and mea- 
sures ; but let them do it when they may, they will 
not be so much respected. Wicked men will not 
respect their own measures when adopted by oth- 
ers, and especially by Christians. This is evident 
from the unmeasured condemnation that they pour 
upon Christians for doing the things that they do 
themselves. Let a professing Christian never think 
that he is securing the respect of the dishonest 
tradesman, the unfair politician, or the avenging 
combatant, whose steps he may be following. They 
may seem to glory in these things themselves, they 
may urge you to them ; but yield, and you sink in 
their estimation. Many a Christian man has been 
urged by his wicked neighbor to resent his abuses 
and avenge his wrongs by the pistol and the sword ; 
has been told that this is required by honor, inde- 
pendence and justice ; and while the deluded being 
has been struggling in the unholy warfare, his cruel 
adviser has boasted of his easy capture, and laughed 
at the folly of his simple imitator. 

There is a goodly number present who have 
espoused the Christian cause. My Christian friends, 
let us pause and consider the character of our w r ork, 
and our appropriate weapons. To rush blindly and 
passionately ahead, is to crush what we ought to 



240 



RELIGIOUS WEAPONS, 



support. Ours is a work of no ordinary character, 
and it is not to be supported by ordinary means. 
A few ardent wishes will not do it. A few despe- 
rate struggles will not do it. Carnal weapons will 
not do it. There must be a prudent, steady, unceas- 
ing movement. The character of our efforts must 
correspond with the character of our enterprise ; 
and the artillery employed must be that which hea- 
ven has selected. 

There are two points, arising from this subject, 
which we now propose to consider : 1. That the 
Christian's work is, in a certain sense, a warfare. 
2. That in this he is not permitted to employ any 
kind of weapons indifferently, but only those of a 
particular character. 

1. The Christian's work is, in a certain sense, a 
warfare. 

Warfare, in the Scriptures, simply means an 
honorable striving for the king of heaven against 
all opposition. Like most other expressions, it has 
been tortured and abused to serve unholy purposes. 
It has been appealed to as an argument for the use 
of the sword and the bayonet, for the cruelties of 
the battle field, for the indulgence of angry pas- 
sions, and for violence and compulsion in support 
of certain doctrines and systems. By such a per- 
version of Scripture, the cruel Inquisitors attempted 
to justify the punishments which they inflicted 
upon those who would not conform to their religion ; 
and for all the tortures of their destructive Inquisi- 
tion, they professed to find support in the precepts 



RELIGIOUS WEAPONS. 241 

of a pure and peaceable Christianity. Could the 
poor Waldenses, who were slaughtered in thou- 
sands for their conscientious refusal to conform to 
the tenets of the Papal throne, speak from their 
graves, they could tell of many impious appeals to 
Revelation to justify their unparalleled persecutions. 
This abuse of the Christian Revelation has been 
often urged as an objection against it. Because 
some, who have professed to be guided by it, have 
gloried in cruelty, and have been active in scenes 
of slaughter ; because it has been prostituted to the 
service of tyranny, ambition and secular advantage, 
it has been charged with favoring such wickedness, 
and opposed as the enemy of human happiness. 
But this is a species of injustice that would not be 
tolerated, for a single hour, concerning anything 
but the Christian system. Is it necessary to make 
this appear? Have we yet to establish the posi- 
tion that a good thing may be abused, and that its 
abuses cannot be urged against its uses ? — or why is 
there such continual appealing to the abuses that 
have been practiced under the Christian system ? 
Will it be pretended that the cruelties alluded to, 
are the effects of the Christian system ? Is there 
any agreement between the doctrines of the Bible 
and such scenes of torture ? or have they resulted 
from the sin that is in human nature, which the 
Christian system seeks to destroy ? To say that 
such and such persons professed religion at the time 
they favored these cruelties, is not sufficient. To 
say that they appealed to the Scriptures to support 
11 



242 RELIGIOUS WEAPONS. 

them, is not sufficient. It is one thing to profess 
Christianity ; it is another to possess it and to act it 
out. It is one thing to quote from Revelation ; it is 
another to derive from it the support which is 
sought. I may state any proposition I choose, and 
I may mention a number of passages to prove it, 
some of which may sound like as though they favored 
it ; while yet the position and the passages may be di- 
rectly opposed. Too many people regard all appeals 
to the Bible as proof, though the point proposed and 
the proof adduced may have no possible connection. 
But remember, that to quote from the Bible, and to 
prove by it, are very different things ; and that to 
profess to take it as our guide, and to walk accord- 
ing to its rules, are not the same. Hence the fact 
that some have acted cruelly, who have been pro- 
fessors of religion ; and that they have appealed to 
the Scriptures to support their cruelties, is no argu- 
ment against religion or Revelation, unless it be 
shown that such conduct is the necessary product of 
religion, and that such appeals do really favor the 
purposes for which they are adduced. But, is it 
not easy to show, on the contrary, that all deeds of 
cruelty, all unjust oppression, and all the havoc and 
destruction lhat have occurred upon this earth, 
since time began, have resulted from the corrupt 
passions of men ? Will it not be found, upon ex- 
amination, in every instance, that these things have 
been done in violation of the commands of God, 
and that they are condemned by every precept in 
Revelation ? How, then, can they proceed from 



RELIGIOUS WEAPONS. 243 

Revelation, or prove anything against it ? — and by 
what strange principles of reason can Revelation 
be made responsible for abuses which it everywhere 
condemns, and against which it threatens the seve- 
rest punishment ? 

Thus far we have spoken only of extreme and 
aggravated abuses practiced upon Revelation. There 
are others, more limited in their operation, but no 
less reprehensible. Human beings are very much 
inclined to the exercise of authority, and each indi- 
vidual and society seems to claim the prerogative 
of dispensing to their neighbors what they may 
regard as the awards of justice. Hence, in all 
instances of difference, injustice and collision be- 
tween individuals and separate portions of commu- 
nities, the injured (or those who suppose they are in- 
jured) seem to think it their duty to avenge their 
wrongs, and to inflict, themselves, the punishment that 
may be due. It is this misapprehension of rights and 
privileges that causes so many to withhold the 
common courtesies of life from others, whose con- 
duct may not have been according to their liking ; 
that causes so many to feel justified in persecuting 
those from whom they differ ; and that stimulates 
others to resent and punish every offence. But 
God has not made us the judges of our fellows, nor 
has he placed under our control the instruments of 
punishment. These he holds in his own grasp. He 
is the judge- — he is the avenger. " Vengeance is 
mine ; I will repay, saith the Lord." If, on the con- 
trary, we take this work into our own hands, and 



244 RELIGIOUS WEAPONS 

seek to punish all offenders as human nature shall 
suggest, we need not appeal to Revelation for sup- 
port, nor profess to be guided by it. There is no- 
thing in this sacred book that favors an avenging 
spirit. All unholy warfare finds nothing but con- 
demnation in the Bible. 

But there is a warfare in which we may laudably 
engage, and a sense in which the Christian's work 
probably comes under that appellation. This is 
the contest between sin and holiness, truth and 
error, Christ and Belial, eternal life and eternal 
death. Between these there is an incessant contest 
going on, and it cannot be a matter of indifference 
which prevails. As men, we cannot be indifferent 
with impunity, much less can we as Christians. 
" Contend earnestly for the faith which was once 
delivered to the saints," is an exhortation of Scrip- 
ture, as explicit as the command to repent and be- 
lieve. In the Bible, w 7 e profess to have received 
from our Maker a communication of his will, in 
which we find a definite system of doctrines and 
duties. The belief and practice of these we regard 
as essential to salvation. It is impossible, then, for 
us, as Christians, to be indifferent about what the 
people believe — impossible for us, innocently, to 
neglect to exert ourselves to bring them to the 
belief of essential truth. It is readily granted that 
the bringing of our own hearts into obedience to 
Christ, is our first duty ; but, this done, we should 
regard it as our most solemn duty to influence 
others to the same service. God has constituted us 



RELIGIOUS WEAPONS. 245 

his agents, and has charged us with an important 
service in the conversion of the world. We work 
not upon matter, but upon mind ; — not to bring 
submissive millions to pay homage to some kingly 
throne, but alienated hearts into obedience to God ; — 
not to decorate the body according to some fashion- 
able rule, but to enrich the mind with purity and 
peace ; to change the character and object of the 
affections ; to free the spirit from its bondage to 
sinful lusts, and to train it for the exercises of hea- 
ven. In prosecuting this work, there are many 
obstacles to be encountered. Hence arises the 
warfare. If we seek to cultivate our own hearts, 
we encounter opposition. If we seek to explain 
and circulate the truth, we encounter opposition. 
If we try to influence others to do their duty, 
still we encounter opposition. So strong is the 
hold that Satan has upon the world of man- 
kind, and so vigilant are the advocates of im- 
piety, that every thing gained for the cause of 
religion is the result of conquest. Nothing is 
voluntarily yielded. It is only given up when 
it can be no longer retained. It is only the 
stronger man that can bind the occupant, cast him 
out and divide his spoil. So strangely is man alien- 
ated from himself, that he will not consent to be 
saved while he can stay himself, with any content- 
ment, upon any other reliance. Every carnal heart 
is opposed to the system of salvation proposed in 
the gospel ; and if every heart is opposed, what 
must be the opposition of united hearts ? 
Now, while human hearts are thus opposed to 



246 RELIGIOUS WEAPONS. 

the gospel, the advocates of Christianity must ex- 
pect to struggle in a contest. The kingdom which 
they labor to establish, is not of this world. But 
few understand or love it. while it is hated and 
opposed by many. All this we are required to 
resist. It is not simply our privilege ; it is made 
obligatory by the plainest instructions of the gospel. 
Here, then, is a warfare in which we may honor- 
ably engage ; — a warfare to which we are sum- 
moned by Revelation, by the example of prophets 
and apostles, and of the Saviour himself; a warfare 
that seeks to destroy iniquity and to establish the 
reign of righteousness and peace. 

II. We come now to show that we are not per- 
mitted to employ any kind of weapons in this war- 
fare, but only those of a particular character. 

This the Apostle evidently teaches in the text. He 
here instructs the Corinthians that the weapons of 
their warfare are - not carnal" By this we are 
not to understand, however, that no human instru- 
mentalities are to be employed to promote the cause 
of religion, but simply that no sinful means or 
measures are to be employed. The word Sarkos 
does not always mean the flesh, or things simply 
human. When it is said, in the 8th of Romans, 
that " to be carnally minded is death," and that 
" the carnal mind is enmity against God," it does 
not mean that to be a human being is death, or 
that the flesh of man, in its essential elements, is 
enmity against God ; but that the flesh, in its sinful- 
ness, is the subject of death, and that the mind, in 
its depravity, is the enemy of God. Hence, the 



RELIGIOUS WEAPONS. 247 

word carnal in the text must be understood nly as 
applying to that which is sinful. Human instru- 
mentalities may be employed to assist the cause of 
virtue. Of this, God has given sufficient evidence 
in making it the duty of men to preach the gospel, 
and of Christians generally, to labor " as co-work- 
ers with him " for the redemption of the world. 
Indeed, such are the arrangements of God, that 
there is not a talent or blessing possessed by us 
that may not be turned to some good account in the 
cause of our holy religion ; and such are his com- 
mands, that not one can be neglected or suffered to 
lie idle, without rendering us guilty. We greatly 
mistake in our interpretation of the Apostle's words, 
if we think that he here taught that all human 
means are to be withheld from Christianity. This 
is not taught here or any where else in the Bible. 
This sacred code of precepts taxes us to the full 
amount of our ability, requiring us to present God 
the " first fruits of all our increase," and to " glorify 
him in our bodies and spirits, which are his." 

But all sinful weapons, and all measures unsuita- 
ble to the dignity and purity of religion, are to be 
rejected by the Christian laborer. He is not allow- 
ed to use physical force to bring others to conform 
to what he may regard as truth and duty. Compul- 
sion is no feature of Christianity, and we have no 
right to add it. We have a right to state to others 
what we believe to be truth, and to urge it upon 
their acceptance by suitable arguments and motives ; 
but beyond this we are not permitted to go. 

Further : It is incompatible with the spirit of the 



248 RELIGIOUS WEAPONS. 

gospel, to attempt to support or extend religion by 
law. It has been justly remarked that "the law 
may make hypocrites, but it cannot make Chris- 
tians." It may constrain outward obedience, but 
not inward. It may cause men, in multitudes, to 
draw near to God with their bodies, and honor him 
with their lips, but their hearts it will leave far 
from him. Whenever the law has been employed 
to support religion, there it has languished and 
died. This is not the weapon that God has appoint- 
ed, it is not adapted to the Christian enterprise ; 
and it can have no other effect than to weaken and 
retard it. 

Nor are we permitted to take any unfair advan- 
tage of those whose opinions we may oppose, or to 
employ stratagem to put down error. Carnal men, 
in their wicked hostilities, may descend to arts thus 
low, and error in its weakness may inspire its advo- 
cates to attempt to support by artifice what they 
cannot by argument and fair dealing; but such 
management should never dishonor the cause that 
is founded in justice, that courts publicity, and that 
has only to be known to be approved. This needs 
no artifice, no deception, no stratagem. Sufficiently 
strong in itself, it stands firm upon its own basis; 
and, above disguise, it exhibits to all its real char- 
acter. 

Further than this. We are not permitted to use 
popular prejudice or natural sympathy as instru- 
ments in our holy warfare. This is often done. If 
there are principles or practices that some desire to 
put down, they do not attempt to do it simply by 



fe 



RELIGIOUS WEAPONS. 249 



convincing the people that they are wrong, but by 
arousing their prejudices. If others are to be pro- 
moted, the popular prejudices are excited in their 
favor. Now, by laying aside principle, and address- 
ing ourselves exclusively to the passions, it is very 
easy to multiply the advocates of any system. But 
this is not the way to promote real piety. Our Sa- 
viour, when on earth, did not consult the prejudices 
of his hearers, nor did he shape his system to suit 
the wishes of the carnal heart. In his attempts to 
put down iniquity, he did not say that it was unpopu- 
lar ; nor did he multiply his followers by making 
his religion fashionable. How vastly different is it 
very often now ? How many are induced to em- 
brace certain forms of religion, for no other reason 
than because it is fashionable to do so ? And how 
often is the popular will appealed to, to put down one 
thing and build up another ? But, my hearers, these 
are carnal weapons. They are unworthy of the 
politician and the statesman. They should form no 
part of the Christian's artillery. They are far too 
carnal to be associated with a cause so pure ; and 
they can have no other effect than to mar its beauty 
and to weaken its influence upon the hearts of men. 

A few remarks upon our appropriate weapons, 
and we are done. These are — 

1. The truth. This is contained in the Bible, and 
this we are to communicate to others. The word of 
God is the great instrument with which we are to 
work. This word, when properly wielded, will be 
effectual. It " is sharper than any two-edged sword, 
10* 



3 



250 RELIGIOUS WEAPONS. 

piercing even to the dividing asunder of soul and 
spirit, and of the joints and marrow, and is a discern- 
er of the thoughts and intents of the heart." 

2. The influences of the Holy Spirit. It is this 
Divine agent that " convinces of sin, of righteous- 
ness and of judgment." He is the quickener and 
sanctifier. Without his presence, all our attempts 
will prove failures. We shall do nothing towards 
convincing sinners, or giving them a love for the 
service of religion. He must live in our hearts — he 
must breathe in our supplications— he must accom- 
pany all our efforts. 

3. Prayer. This is too little valued among Chris- 
tians. They do not realize its power. They for- 
get that it has affected the movements of the sun ; 
that it has controlled the showers ; that it protected 
Daniel in the den of lions, and the Hebrew children 
in the fiery furnace. They forget the victories 
it has gained for Christians in all ages, and that in- 
spiration declares that "the effectual, fervent prayer 
of the righteous man availeth much." 

4. Persuasion. The Apostle, knowing the terror 
of the Lord, " persuaded men." It was in this way 
that he drew from Felix the confession, " thou 
almost persuadest me to be a Christian." Reason 
is a weapon that every Christian may employ. 

5. Hie living fruits of religion. The preaching 
of the life is the most powerful of all. It will reach 
and subdue the heart, when argument and reason 
fail. A consistent, fruitful Christian character, is 



RELIGIOUS WEAPONS. 251 

one of the most successful instruments that can op- 
pose the progress of sin. 

These, then, are our weapons. Let these be em- 
ployed, with due reliance upon God, and we shall 
be " mighty to the pulling down of strong holds." 
The certainty of this we cannot too much realize. 
It is evident that we do not calculate enough upon 
success in our religious efforts. We have seen so 
much done, to so little purpose, that we have got to 
doubting the efficacy of means. But, perhaps, the 
proper weapons have not been employed ; or, per- 
haps, they have not been exerted under the proper 
influence. If so, this will account for their ineffi- 
ciency. 

In the natural world there is an established con- 
nection between cause and effect. It is equally so 
in the moral. Let the proper instruments be em- 
ployed, in the proper way, and under the Spirit's in- 
fluence, and we shall be u mighty in pulling down 
the strong holds" of error and sin. When this shall 
be done by Christians, universally, the reign of ini- 
quity will cease, and the world will hasten to ac- 
knowledge Christ as their king. 



252 



DUTIES AND DANGERS 



SERMON XIX. 



DUTIES AND DANGERS IN RELATION TO CIVIL 
AFFAIRS. 



Render, therefore, unto Caesar the things which are Caesar's ; and 
unto God the things that are God's.— Matt. 22 : 21. 



The Pharisees, who were the most noted sect 
among the Jews, left no measure untried, which 
their wicked ingenuity could devise, to raise popu- 
lar prejudice against our Saviour. The circum- 
stances which drew from him the words of the text, 
reveal a very shrewd plot to bring him under the 
rage of one of the political parties of the country. 
The holy land was at that time under the Roman 
government, and, of course, the inhabitants were 
required to pay tribute to the Roman emperor. 
The Herodians, being related to the Romans, were 
in favor of paying tribute, as required by law ; 
while the Pharisees, on the contrary, were opposed 
to it. Thus, there were two parties among them 
on this question, and the plan to entangle our 
Saviour was, to send a company to him consisting 
of persons from both parties, so that however he 
might answer, they would be sure to have a charge 
against him. If he should say it was lawful to pay 
tribute to Caesar, the Pharisees would be ready to 



IN RELATION TO CIVIL AFFAIRS. 253 

charge him with disrespect for the law of Moses ; 
and if he should say it was not, the Herodians would 
be ready to charge him with rebellion against the 
civil government. But the Saviour, aware of their 
design, so shaped his answer as to avoid the charge 
of either party : " Render to Caesar the things 
which are Caesar's ; and unto God the things that 
are God's." This left them to decide whether the 
practice in question was right or not, and only went to 
decide the general principle that they should render 
to all their dues. But from his having a piece of 
their coin produced, which bore the superscription 
of Caesar, and thereby proved that they were under 
Roman government, it is evident that he meant to 
teach them that it was their duty to comply with 
its requirements. 

In applying the instruction here suggested to our 
own case, I propose offering a few remarks on some 
of our duties and dangers in relation to civil affairs. 

The party aspect which has been thrown around 
every thing of political nature, and the violence 
with which such discussions have been conducted, 
have had the tendency to bring about almost entire 
silence on the part of the pulpit respecting this 
class of our duties. It has been rightly judged that 
the place which is consecrated to spiritual instruc- 
tion for the saving of souls, should not become the 
arena of political strife ; but it has been wrongly 
judged that it should remain altogether silent touch- 
ing political sins and civil duties. The business of the 
pulpit, as every one will admit, is the suppression 



254 DUTIES AND DANGERS 

of sin ; and the sins which belong to our civil rela- 
tions come as legitimately within its province as 
any others. It is, moreover, the duty of the pulpit 
to prevent evil, by pointing out the path of duty, and 
inculcating those principles which contribute to the 
well-being of society. Civil affairs will occupy the 
thoughts of the people — they have an influence upon 
moral character — and their results will be felt in 
the life to come ; and, consequently, they are of suffi- 
cient importance to come within the range of Chris- 
tian instruction. 

In the passage of Scripture under consideration, 
we have the Saviours authority for paying due at- 
tention to civil affairs; and hence, the only point on 
which a question can arise is : What is due ? We 
may err in rendering too much or too little, or in doing 
it in an improper manner. I do not intend even to at- 
tempt to show all that is due — this would embrace 
too great a range of topics for this occasion — but to 
suggest a few thoughts which the present exigen- 
cies seem to demand. 

I. First, then, it is the duty of every citizen to 
show his respect for the laws. The whole force of 
law depends upon the sacredness with which it is 
invested in the estimation of the people. Bring it 
into contempt, and it ceases to restrain from crime, 
and cannot be executed. With this fact before us, 
too plainly to require an argument for its support, 
we surely cannot witness without alarm the disre- 
spect which is increasing in our country for every 
thing pertaining to government. Not only are the 



IN RELATION TO CIVIL AFFAIRS. 255 

acts of legislatures ridiculed, but the very pil- 
lars of government are contemned. The consti- 
tution itself does not escape, which is embalmed in 
the tears and blood of a better race of men, poli- 
tically, than that now acting, and which by its age, 
as well as its precepts, ought, by this time, to have 
become too sacred for the tongue of slander, or the 
rash hand of innovation. But alas ! we have fallen 
upon times when it is deemed patriotic to ridi- 
cule the laws and to abuse those in authority, to 
organize bands to give a louder expression of con- 
tempt for official acts ; while a large portion of the 
business of the country is carried on in opposition to 
the statutes. 

While pursuing this mad career, we would do 
well to pause and consider that we must be under 
government of some kind. We must be ruled by a 
despot, a mob, or the law. Which is preferable ? 
Look at the character of each, and answer. We 
are ruled by a despot when subject to the will of one 
man, who may require or inflict what he chooses, 
without an intervening tribunal to which the help- 
less can appeal for justice. I suppose no one 
wishes to be subject to despotism — to have no protec- 
tor between himself and the next man he meets, who 
may be stronger than himself. 

The mob consists of many despots, banded to- 
gether, to force some measure which they could not 
accomplish separately. Their sympathies unite on 
some common point, they make laws adapted to 
their object, and direct their combined violence 



256 DUTIES AND DANGERS 

against the character, property or life of the help- 
less and unsuspecting. Surely, no one would feel 
improved in his situation, if corruption could band 
its votaries together at pleasure to lay waste the 
beauty and order and purity of society ! But the 
only alternative is, government by law ; and the 
advantages of this over either of the others, must be 
obvious to any reflecting mind. With the law as 
the rule, every man knows precisely the limits 
within which he is safe, and what actions will ex- 
pose him to punishment. Whereas, despotism or 
mobocracy affords him no such certainty. He 
knows not when, where, or for what offence he may 
be subjected to suffering. The motives and feel- 
ings of the people are continually changing, and 
what secures him applause to-day, may bring him 
frowns to-morrow. Besides, there exists such a diver- 
sity of opinion, as to what is right in many instan- 
ces, that one might come under the displeasure of 
his neighbor for doing what he thought to be duty. 
All this is guarded against when we place ourselves 
under the government of law to which all are equally 
bound to conform. All are brought to one com- 
mon standard, and are rewarded or punished as 
their actions deserve— whether strong or feeble, rich 
or poor, bond or free. The law is the friend of all 
in doing right, and the enemy of all in doing wrong, 
irrespective of adventitious circumstances. 

Government, by law, has the sanction of the 
Governor of the Universe. There is a law running 
throughout the visible creation, fixing the limits of 



IN RELATION TO CIVIL AFFAIRS. 257 

every thing, and assigning to all their duties. 
Though the Great Creator has absolute control over 
his works, yet he has suspended the fate of every 
active agent upon fixed and unchangeable laws. It is 
not left to accident to determine whether seed shall 
vegetate, or the rain shall fall, or the sun shall give 
forth his light. There is an equally definite law 
pervading the intelligent and moral world. God 
has revealed to men the principles upon which he 
will deal with them. They are piaced under the 
government of laws, where each duty has its re- 
ward, and each crime its punishment unalterably 
fixed ; and these may be calculated upon with 
more certainty than those which belong to the 
physical creation. Heaven and earth may pass 
away, but the word of the Lord will not pass away 
till every jot and tittle is fulfilled. 

But we are not left to inference — the duty I am 
inculcating is particularly commanded in the Scrip- 
tures. " Let every soul be subject unto the higher 
powers ; for there is no power but of God : the 
powers that be are ordained of God. Whosoever, 
therefore, resisteth the power, resisteth the ordinance 
of God ; and they that resist shall receive to them- 
selves damnation. For rulers are not a terror to 
good works, but to the evil. Will not thou then be 
afraid of the power ? Do that which is good, and 
thou shalt have praise of the same. For he is a 
minister of God to thee for good. But if thou doest 
that which is evil, be afraid ; for he beareth not the 
sword in vain : for he is a minister of God, a reven- 



258 DUTIES AND DANGERS 

ger to execute wrath upon him that doeth evil, 
Wherefore, ye must needs be subject, not only for 
wrath, but also for conscience' sake. For this cause 
pay ye tribute also ; for they are God's ministers 
attending continually upon this very thing. Render 
therefore to all their dues : tribute to whom tribute 
is due ; custom to whom custom ; fear to whom 
fear; honor to whom honor." — Romans, xiii., 1-7. 
Besides, then, the advantages connected with gov- 
ernment by law, it claims our respect as an ordi- 
nance of God. Disrespect for civil government is 
disrespect for the authority of God, by whom such 
an arrangement has been ordained, and tends ne- 
cessarily to despotism and anarchy. Such a course 
cannot be justified on the ground that the laws are 
defective; this may be a sufficient reason for seek- 
ing an alteration in them, but none for setting them 
at defiance while they continue. If every one is at 
liberty to decline obedience to the law who can 
start an objection against it, it is certain there could 
be maintained no such thing as government by law; 
since there never has been a law formed that some- 
body did not regard as defective. If defects in gov- 
ernment would have justified insubordination in any 
people, those who lived in the days of our Saviour 
would certainly have been encouraged in rebellion. 
The laws were unjust, and the rulers despotic ; and 
yet cruel as they were, our Saviour instructed his 
disciples to respect them. The only instances in 
which we find the early Christians disregarding the 
civil authorities, were exhibited when their orders 



IN RELATION TO CIVIL AFFAIRS. 259 

contravened the commands of God. When the 
Apostles where commanded to preach no more in 
the name of Jesus, they returned for answer, " We 
ought to obey God rather than man ; ,? and night 
and day they ceased not to preach Christ and the 
resurrection. But except such cases, we find them 
strictly obedient to the civil arrangements of their 
country. This marks the limit between the things 
of God and those which are Caesar's, which should 
be carefully observed. God never intended that hu- 
man government should regulate the duties which 
his creatures are to render to him. In becoming 
members of civil society, we recognize no right to 
legislate for us on such subjects ; and, consequently, 
are under no obligation to comply, should such a 
demand be made upon us. But so long as the laws 
are confined to civil affairs, the argument presented 
requires us to respect them, even though we may 
espy some defect in their bearing. 

II. But to keep the laws respectable, we must re- 
spect those entrusted with their administration. An 
officer is necessarily identified with the government 
over which he presides. The reproach which falls 
upon him, extends its influence to whatever is en- 
trusted to his hands. If you cast reproach upon the 
head of a family, undoubtedly it reaches all the mem- 
bers of it ; and in like manner, if you reproach civil 
rulers, or officers of any kind, it affects all whom 
they represent. Under this view of the matter, 
every considerate American must feel grieved at 
the contempt for official authority which is every 



260 DUTIES AND DANGERS 

day increasing* in our country. Private character, 
once too sacred to be mixed up with ordinary topics 
of discussion, are now the themes of discourse. 
The most confidential communications of other 
days are proclaimed upon the house-top, and an- 
cient records are searched for something to darken 
the character of the highest officers in government. 
If there are any who find pleasure in such a scene, 
they must be indifferent to the safety of the coun- 
try, as well as to the reputation of the maligned. 
Is it any wonder that the laws are powerless, and 
that crime increases so rapidly among us, when 
those who hold the reigns of government are held 
up to public scorn by a circle reaching from the 
grey-headed senator to the beardless boy ? There is 
a crime, I am bold to say, upon our country's skirts for 
this very thing, for which she will have to atone in 
suffering, and, I fear, in blood. For, in proportion as 
officers are contemned, the laws are disregarded, and 
each one takes the reigns of government into his 
hands, or transfers them to mobs ; and carried out, 
it will not stop short of a bloody conflict. I do not 
mean that everything done by officers shall be ap- 
proved, right or wrong ; but I do mean that we should 
treat them, when in fault, as well as when right, 
with the respect due to their station ; I do mean 
to protest against that low strain of personal abuse, 
that is becoming so common in our country as 
to be considered as no small evidence of patriotism. 
And I can say this the more freely, because I stand 



IN RELATION TO CIVIL AFFAIRS. 261 

equally removed from all parties, and believe this 
crime chargeable upon all. 

III. In specifying what is due to Csesar, I have said 
we should respect the laws and those entrusted 
with their administration. I proceed to remark, that 
it is equally our duty to seek the best laws and the 
best administrators. 

It is not a matter of indifference to any Ameri- 
can citizen, what kind of laws he is under, or what 
sort of men administer them. The laws bear upon 
every man's house, business, property and life. If 
it is our duty to protect these, it is equally our duty 
to make those arrangements as perfect as possible 
which control them. 

It depends upon the character of our rulers and 
laws, whether our individual rights continue to be 
respected. We now stand above all the nations of 
the earth, on the score of liberty. The head, the 
heart and energies of man, have freer play here 
than in any other country under the sun. We owe 
it to those who have preceded us, not only to pre- 
serve, but to improve these blessings ; to guard the 
constitution from foreign infusions, and to hand 
down this sacred chart of rights with improved 
arrangements in detail, to give them greater expan- 
sion. 

The civil government bears upon ecclesiastical 
relations. Corrupt rulers are sources from which 
streams issue that spread over the nation. Defect- 
ive laws cannot restrain those vices which come 
within their sphere, and which holier instruments 



262 DUTIES AND DANGERS 

cannot reach. All history and experience show that 
the moral tone of society depends very much upon 
the character of the civil government. Those who 
respect human laws, will hardly be wanting in due 
respect to divine : and no insubordinate member of 
civil society was ever yet a loyal subject of the 
king of heaven. The Christian, then, above all 
people, is concerned to maintain good government, 
such as will most effectually restrain corruption, 
and preserve the sacred rights of conscience, while 
it leaves the Church of Christ unfettered, (for that 
is all that she asks of the state,) to do her own 
work in preaching the gospel to all nations. 

IV. But connected with these duties are certain 
dangers, a few of which claim a passing notice. 

1. There are some dangerous notions attached to 
the very terms liberty and independence. Because 
this is a free country, many seem to feel at liberty 
to do just what they please, and to regard all inter- 
ference of authority to restrain their passions, or to 
correct their faults, as an usurpation of their rights. 
It is this false view of liberty which lies at the bot- 
torn of that disrespect for government, to which I 
have referred ; and my dread is, that our people 
will become so free, after a while, that they will set 
all laws at defiance, and bring about that state of 
disorder which those under monarchical govern- 
ments have been so long predicting will be the re- 
sult of our American experiment. The liberty for 
which our fathers contended, was not a liberty to do 
as they pleased, in contempt of all law and govern- 



IN RELATION TO CIVIL AFFAIRS. 263 

merit ; but the liberty of exercising " inalienable 
rights," and to pursue their interest and happiness 
in accordance with just and equitable laws. Let it 
not be forgotten, then, that though ours is a free 
country, it is nevertheless under the government of 
law ; and that our liberty does not consist in the 
privilege of disregarding its requirements. 

Another danger arises from the popular form of 
our government, and the prevalence of party spirit. 
Here every man has a voice in selecting officers, 
which is one of the invaluable privileges of a free 
government ; but this very privilege has its attending 
danger, like all other blessings. It gives a fine op- 
portunity to factious leaders to stir up strife. It is 
attended often with violent measures to bring the 
people to the polls, which are demoralizing in their 
tendency. I do not mean to say that the people 
ought not to be appealed to on such occasions, or to 
encourage indifference to voting ; but I mean to in- 
timate that the appeals, at such times, are often of 
an exceptionable character, stirring up an unhealthy 
excitement, under which you are in danger of being 
hurried into improprieties of expression and conduct 
which will lead to evil, and give you pain at cooler 
moments. Under the constant pressure of partizan 
leaders, who have their own distinction more in 
view than the good of the country, you are liable to 
sacrifice private friendships and the peace of the 
community, which are worth infinitely more than 
the objects which are sought with such violence. 

You are, further, in danger of being too much 



264 DUTIES AND DANGERS, ETC. 

devoted to political matters, to the neglect of those 
which more immediately belong to God — of having 
the spirit so much absorbed with evil, as not to 
relish spiritual things ; and of living so continually 
in a political atmosphere, poisoned with party strife, 
as not to receive that daily nourishment from a purer 
source, which is essential to your spiritual health, 
and equally necessary to the maintenance of our 
civil institutions. 

Such are some of our duties and dangers in rela- 
tion to civil affairs, which I have thought it suitable 
to suggest to you on this occasion, as we have just 
passed the anniversary of American Independence, 
and have soon to pass through another political 
conflict. These returning periods should remind us 
of Time's rapid flight, and of our own continual 
progression to our final conflict. They should re- 
mind us of the folly of too much concern about 
affairs so soon to pass away, and fix our hearts 
upon those which are eternal. They should teach 
us that our souls and our Maker have claims far 
higher than Csesar's, and prompt us to supply, as far 
as we can, the neglects of wasted years by future 
diligence. 



SABBATH SCHOOL LECTURE. 265 



SERMON XX. 



SABBATH SCHOOL LECTURE. 

And that from a child thou hast known the Holy Scriptures which 
are able to make thee wise unto salvation, through faith which is in 
Christ Jesus.— 2 Tim. 3: 15. 

As another quarter of our Sabbath School has 
just terminated, I embrace the opportunity it offers 
to say something on the subject of religious educa- 
tion, to awaken parents to a sense of their duty 
and responsibility, and to stimulate the young to 
embrace the advantages afforded them for the devel- 
opment and elevation of the imperishable part of 
their existence. 

Religious education differs somewhat from intel- 
lectual and moral training. It not only strengthens 
the intellect and moral feelings, but gives them a 
religious character and tendency ; it not only con- 
fers power, but places it under the control of virtu- 
ous dispositions and Christian principles. 

A religious education, to accomplish this, must 
embrace something more than an occasional read- 
ing of the Scriptures, an irregular course of cate- 
chising, or a few scattered admonitions and appeals. 
The mind must be enlightened on the truths of 
religion ; the heart must be reached and schooled, 
12 



266 SABBATH SCHOOL LECTURE. 

and its affections won to the service of God, and 
exercised by acts of virtue and benevolence. In a 
word, the principles, feelings, habits and actions of 
the youth, must be formed upon the moral code of 
the New Testament, so that he may be well estab- 
lished in an upright course, by intelligent conviction 
and pious feeling, before the corruption and errors 
of the world shall gain full access to his sensitive 
nature. 

Any system of education that shall stop short of 
this moral cultivation, must be defective in the most 
important part. Man is an intellectual, physical 
and moral being ; if properly educated, all these 
constituent parts of his nature must be developed. 
It is deemed important to teach children to exercise 
their physical organs, and their intellectual facul- 
ties ; and it would be considered very inhuman in 
parents, were they to suffer their offspring to grow 
up in mental ignorance, or unaccustomed to those 
physical acts w 7 hich fit them to fill their places 
among men. But when this is done, too many 
think they have educated their children, though the 
higher principle of their nature — that which con- 
stitutes their real existence — has been left to follow 
its native depravity and the prevailing vices of 
the times. 

If parents took as much pains to acquaint their 
children with the principles of Christianity, as they 
do to fill their minds with ordinary information — if 
they were half as anxious to win their affections 
to Christ, and to teach them how to acquire imper- 



SABBATH SCHOOL LECTURE. 267 

ishable riches, as they are to set them up in the 
world, and to gain for them empty honors and tran- 
sient possessions — who can doubt that society would 
soon exhibit a very different moral aspect I Chil- 
dren very soon learn what it is that their parents 
love most. The anxieties and cravings of these 
guardians of their destiny, will be transferred to 
their own bosoms ; and when they see that earthly 
interests are so predominant — that the highest part 
of their nature is so little regarded in the exhorta- 
tions they receive, and the course of training to 
which they are subjected — they cannot but become 
confirmed in a habit of religious neglect, if they do 
not acquire a disgust for the very name of piety. 

But the strangest feature of this subject is, that 
the neglect of which we speak, is sometimes at- 
tempted to be justified by argument. It is thought, 
by some, to be wrong to bias the mind of the young 
with religious principles. The proper way, they 
think, is to teach them the general branches of 
learning, first, and to suffer them, if they choose, to 
attend to religion at some advanced period, when 
sufficiently enlightened by literature and science. 
The University of Virginia was started upon this 
principle, which, however, it has had to abandon in 
some measure. The Girard College was projected 
on the same principle, and time will show with 
what success. And all those persons act upon it 
who neglect the religious culture and training of 
their children, for fear they shall give to their minds 
a religious bias. But such a course is impracti- 



268 SABBATH SCHOOL LECTURE. 

cable and absurd. It is not possible to train up 
children without giving them some religious bias. 
If you, as their parents and guides, do not train 
them to think and feel favorably of Christianity, 
there are other active influences which will fortify 
them against it. If you do not teach them what is 
true, others will teach them what is false. If you 
do not win their sympathies to the Christian cause, 
other interests will take possession of their minds, 
which it will be impossible to dispossess at that 
advanced period when you think religion may 
come in for some share of attention. And as to 
capacity, why should not the same powers which 
can master the several branches of learning, be 
equally capable of comprehending the elementary 
principles of Christianity, when directed to them 
with equal earnestness and system, and aided by 
the promised Spirit of God ? The New Testament, 
considered as a history — as a system of moral pre- 
cepts and practical duties — is as well, if not better, 
adapted to feeble capacities and young hearts, as 
any other histories, or any sciences or arts. 

Besides this, where is the wisdom of giving power 
to the young, without the proper moral principle to 
direct it? The stronger their intellects, the larger 
their possessions, the wider their influence, the 
more injury they may accomplish, if left to the 
workings of an evil heart and the pressure of sur- 
rounding corruption. How much talent, zeal and 
energy, are to-day battling against the Christian 



SABBATH SCHOOL LECTURE. 269 

cause, and how much is inert, for the want of pro- 
per training in early life ? 

But in this case we can appeal to scriptural ex- 
amples and precepts, which are better than any 
speculations of our own. Of Abraham it is said : 
"I know him, that he will command his children 
and his household after him, and they shall keep 
the way of the Lord, to do justice and judgment." 
To Israel it was said : " Hear, O Israel : the Lord 
our God is one Lord : And thou shalt love the 
Lord thy God with all thy heart, and with all thy 
soul, and with all thy might. And these words I 
command thee this day, shall be in thy heart : 
And thou shalt teach them diligently to thy chil- 
dren, and shalt talk of them when thou sittest in 
thy house, and when thou walkest by the way, and 
when thou liest down, and when thou risest up." 
And, from the text, we see that Timothy knew the 
Scriptures from childhood, having been taught them 
by his mother and grandmother. It is not said that 
he was initiated into the church in infancy, nor that 
the sign of the cross was made upon him, nor that 
he was drilled in the creed of some sect ; but that 
— " From a child he knew the Holy Scriptures" 
According to the New Testament economy, knowl- 
edge is placed first in the list of duties. 

It is a duty, then, that we owe to our children — 
a duty we owe to the rising generation — to teach 
them the truths of religion. To refuse to do this, 
is to hold the truth in unrighteousness, and to sub- 
ject ourselves to the penalty of unfaithful stewards. 



270 SABBATH SCHOOL LECTURE. 

We owe it to them, because God has made it our duty. 
We owe it to them, to keep their other blessings 
from becoming curses instead of benefits. We 
owe it to them, for the sake of our common country. 
It is not the interests of an individual, a family or 
community, that are suspended upon the moral 
training of your sons and daughters, but the destiny 
of this republic. As the power here resides with 
the people, our laws and customs must accord with 
the moral sentiments of the people. No man, no 
set of measures, can succeed, no matter how wise 
or good, when obstructed by a population enslaved 
to corruption. Our first duty is to mend the charac- 
ters of the people — to diffuse among them correct 
moral sentiments — to bring them to fear God, that 
they may pay proper respect to just laws and the 
faithful administrators of them. The civil govern- 
ment of no community or nation is in a healthy 
state, where the public morals are greatly depraved. 
If we look to France, to Greece, to Rome, to Eng- 
land, we shall see how much moral habits have to 
do with the stability or decline of governments. 
The controling power in man, whether considered 
as the individual or the society, is the temper of 
his heart. 

You may see, then, in the moral habits of the 
young people of this age, what are the prospects 
of our country in the coming generation. It is not 
so much the acts of our legislative assemblies, or 
the ascendency of any party, that determine what 



SABBATH SCHOOL LECTURE. 271 

we shall be, as the religious sentiment that pervades 
the mass of the people — the degree in which the 
young hearts of this age are subjected to the reli- 
gion of Christ. 

But there are higher considerations to enforce 
the duty we are considering. The interests of the 
church and our Christian institutions, depend very 
much upon the religious training of the young. 
Those now in the field must soon lay down their 
armor, and leave their places vacant, or resign them 
to others. Who are to take their places ? Reason 
would say their descendants, and the young people 
rising up around them. But how is this to be ex- 
pected, if their religious culture is now neglected ? 
If they grow up in ignorance of the truths of the 
Bible, and under the dominion of evil passions and 
lusts, they cannot be expected to sympathize with 
the Saviour's cause ; and, should they attempt any 
thing in its behalf, they would rather impede than 
advance it. Every parent ought to feel that his 
children will have to perform some important part 
in the moral world and the Christian Church, and 
train them accordingly. The seed sown in tears 
and under discouraging circumstances, may take 
root and bring forth fruit in after years. And if we 
wish those religious institutions, which we ourselves 
prize, to flourish when we are laid aside, we must 
cultivate in our children now, a love for them ; a 
love so strong that time, and change, and death 
itself, cannot eradicate it. 

But, in addition to this, it should be remembered 



272 SABBATH SCHOOL LECTURE. 

that the salvation of our children and young friends 
depend upon their spiritual cultivation. Wealth 
and learning and accomplishments may gain them 
the admiration of the world ; but purity of heart 
only can secure them the approbation of God. A 
high degree of Christian attainment, like a high 
degree of intellectual knowledge, requires a course 
of Christian training, commencing in the days of 
youth. And, although it is not in the power of man, 
by any course of training, to make Christians inde- 
pendent of divine aid, we have much more reason 
to expect that aid in connection with such means 
than in their absence. Nay, we have the assurance 
of Holy Writ, that if we " train up our children in 
the way in which they should go, when they are 
old they will not depart from it." This evidently 
gives as much certainty to our labor here, as in any 
other department. 

There is, then, brethren and friends, resting upon 
you a fearful responsibility, in relation to the young 
people committed to your charge. Their moral 
habits are now forming ; and it depends upon your 
diligence or apathy what influence they are to ex- 
ert in the world, and what destiny they are to meet 
in eternity. Your responsibility in this respect is 
greater than th&t of your predecessors, because 
your means and opportunities are greater. The 
present age is distinguished by its benevolent ar- 
rangements for imparting blessings to mankind, 
and among these the Sabbath School occupies the 
first Dlace in point of importance. 



COUNSELS TO THE YOUNG. 273 

Here many get the rudiments of education, who 
would otherwise pass through the world unable to 
read the Scriptures or write their names. 

But the principal object of the Sabbath School, is 
to impart religious instruction. None are too old 
or wise to learn here. And those who are so far 
advanced as not to need the instruction given in 
Sabbath Schools, can help impart it to others. 

Let us consecrate ourselves to this work afresh 
and with increased earnestness. Let each do his 
duty, and all co-operate. 



SERMON XXI. 



COUNSELS TO THE YOUNG. 

In the morning sow thy seed. — Ecclesiastes 11: 6. 

I hope, my young friends, that no apology is ne- 
cessary for singling you out this morning, from the 
rest of the hearers, as the object of my remarks, 
and for submitting to your consideration a few 
plain counsels, with a view of promoting your pre- 
sent and everlasting welfare. 

Providence has brought you and myself into a 
peculiarly responsible and affecting relation — one 
12* 



274 COUNSELS TO THE YOUNG. 

that makes it my duty to care for you, to " teach 
young women and to exhort young men ;" read 
Titus II. For, although you are not all professors 
of religion, yet as members of the congregation you 
are a part, an important part, of my spiritual charge, 
and as such the Lord requires, and you have a 
right to expect me, to take an interest in your 
affairs, to guard you against danger, and to seek 
your advancement in every thing good and great. 
But I do not address you, on this occasion, from 
a mere sense of official duty — not simply because 
it is obligatory ; but because I feel a personal in- 
terest in your welfare. I have some experience in 
the dangers, temptations and errors, to which youth 
are exposed ; I know the importance of this period 
of your life, to your whole after destiny; I know 
something of the importunity of your adversaries ; 
and as I would have you to rise, not to fall ; as I 
wish your prospects constantly to brighten, instead 
of soon being covered with clouds and darkness ; as 
I would have you to reach old age, if the Lord 
should suffer you to live so long, richly laden with 
the fruits of usefulness and holy living, and not 
there to experience the bitter stings of remorse 
over a misspent life — I would now address a few 
words specially to you. 

Time does not permit me to present but a very 
few of the vast crowd of principles and suggestions 
that are worthy of your consideration. And it is 
not easy to select, when there is so much that ought 
to be said, and when the wants and circumstances 
of those addressed are so various. Our object, how- 



COUNSELS TO THE YOUNG. 275 

ever, on this occasion, is to awaken your attention to 
the claims of certain interests upon you, and to point 
out a little of your present duty in relation to them. 

I. And first, I would call your attention to the 
claims of parental solicitude. This seems to come 
up first into our thoughts, whenever we think of the 
claims upon the young. The anxiety of your pa- 
rents dates farther back than that of any others. 
They prayed, and wept, and sighed over you, before 
others knew you were in existence, or cared any 
thing about you. The affection of others partakes 
more of passion than of principle. But the affec- 
tion of your parents grows out of your relationship, 
and is founded upon the very elements of your 
being. They care for you, they yearn over you, 
because you are flesh of their flesh, and bone of 
their bone; and this they would do in the absence 
of all personal benefit, though it ought to be the 
business of your life to reward them. Whose 
bosoms have felt for you so intensely as theirs, or 
where can you find affection so pure and lasting ? 
Other hearts may have burned for a season, like the 
glow-worm, but they have as soon lost their fire, 
and become chilled and cold. But the anxiety of 
your parents has followed you at all times, and 
through all changes. It was keenly felt at your 
entrance into life, and has been increasing ever 
since. They have anxiously watched the develop- 
ment of your character, that they might see at 
what point your were mostly in danger, and that 
they might know where to apply the safe-guard. 



276 COUNSELS TO THE YOUNG. 

And no one knows but themselves, how much their 
hearts have ached under the dread that you would 
fall a victim to some bad passion or habit — that 
you would be led astray by improper association, 
or that you would take some step which would lay 
the foundation for present disgrace, and a wretched 
eternity. They have seen danger w r hen you have 
seen none — they have espied the elements of misery 
in the very scenes and objects which most attracted 
your youthful hearts ; and hence, they have often been 
sad when you have been mostly disposed to rejoice. 
Let me not be understood as saying, it makes pa- 
rents sad to see their children happy. This is the 
very thing they are seeking for you — and your 
pleasure only makes them sad, when it is drawn 
from a dangerous source. 

To say nothing, then, of other grounds of obliga- 
tion, what do you owe to these anxious bosoms ? It is 
not my purpose to mention, at present, all that you 
owe ; I must leave you to search out a large part 
of that yourselves. I can only say, in general 
terms, that you ought to mak^ it your business to 
relieve that anxiety as much as possible, by being 
and doing what your parents desire. It is possible 
they may err in judgment ; but it is impossible they 
should wish any thing respecting you, but what, 
they think, will make for your happiness. Never 
think for a moment, that their prohibitions proceed 
from any desire to diminish your enjoyment, or that 
their commands are given without reference to your 
interests. And if you ever dissent from their judg- 



COUNSELS TO THE YOUNG. 277 

ment, and decide to act in opposition to their wishes, 
be sure you have sufficient reason, be sure you have 
something stronger to urge than personal gratifica- 
tion or temporary interest — something so sacred and 
high as the law of God. Christ must be followed, 
whether parents follow him or not ; his will must 
be obeyed, though their will should oppose. But I 
doubt whether any thing below this will justify a 
a departure from parental advice. Nothing short 
of a divine obligation, it seems to me, will warrant 
a course that will afflict the anxiousparent's heart ; 
for the obvious reason, that the parents are most 
capable of judging what is best, from the supposed 
maturity of their judgment ; and because the child 
cannot more ardently seek his own interest, than 
his parents seek it for him. Your interests, remem- 
ber, are not two, but one and inseparable. 

II. In the next place, suffer me to remind you that 
there are public interests which have claims upon 
you. You live in society, you form a part of the 
nation, and you are indebted to its interests. How 
much better is your condition than that of heathen 
children ? But you should remember that you have 
not made the difference. Providence has thrown 
around you more favorable influences than he has 
thrown around them — you are raised under better 
laws, schools and social relations. Now, if this be 
so, are you not bound to contribute something to 
these public interests ? — ought they not to expect 
to see you coming forward soon to their support ? 
The community has claims upon you, the nation 



278 COUNSELS TO THE YOUNG. 

has claims upon you, and especially, the church has 
claims upon you. Your fathers and mothers will 
soon leave their places vacant ; ought we not to ex- 
pect that you will fill them ? Who else will, if you 
do not ? Shall we look to strangers, or shall we 
look to the younger members of the congregation, 
for whom we have been praying and laboring, and 
who have been instructed around our firesides, 
in our sabbath schools, and public ministrations ? 
Suppose the children of the former generation were 
not now laboring for the church, what would be- 
come of its interests ? My young friends, I do not 
feel that I am saying too much, when I assert that 
it depends upon you, whether there shall be any 
church here during the next age. At any rate, it 
is for you to say whether it shall be feeble or strong, 
prosperous or adverse. And as I feel this, I know 
that you cannot be surprised that I urge this matter 
upon you. 

III. Closely connected with these, are the claims of 
God. In fact, his claims take precedence of all 
others. If you are indebted to your parents, to so- 
ciety around you, to the schools in which you have 
been taught, or to the pious hearts which have 
prayed for you, remember, you are indebted to God ; 
for all these came from him. Your existence, and 
all that appertains to it, is derived ; and whatever 
we derive from another, brings us under obligation 
to him. It is on this principle that we feel indebted 
to our parents ; we recognize them as the authors of 
our existence, and, according to the common usage 



COUNSELS TO THE YOUNG. 279 

of the phrase, they are ; but, strictly speaking, they 
are only the channels of existence — God is the author. 
And he has not sent you into this world without a 
purpose. He did not interlace your frame with so 
many arteries and sinews— clothe your bones with 
flesh — spread around you a garment of skin for 
protection, and deposit within you a soul of such 
exquisite .touch and finish, with capacities so vast 
and active — without an end in view. No ; he sent you 
here to do something for him, and he has plainly 
told you, in his word, what that something is. To 
do this, should be your first business ; and through 
life, it should be chief in your affections and pur- 
suits. 

IV. And last, and perhaps of most concern to you, 
are the claims of your souls. A large proportion of 
the human race live as though they had no souls. 
Their anxiety and toils terminate in the matter of 
which they are composed. Down to old age, when 
the worn-out frame is trembling on the verge of the 
grave, the claims of the flesh are often omnipotent 
and exclusive. The last hours of many are spent 
in settling the affairs of the estate they leave be- 
hind, not of the one upon which they are entering. 
One reason of this is, the claims of the soul are 
overlooked in early life. Young people think their 
spiritual duties must be put off to old age and a 
dying hour, and that they must give the freshness of 
their youth to wordly pleasures and pursuits, forget- 
ing that they are thereby forming habits which no 
after period can correct. My young friends, you 



280 COUNSELS TO THE YOUNG, 

cannot realize too soon that you have souls of in- 
calculable value — you cannot begin too soon or too 
earnestly to take care of them ; and if you duly 
consider their capacities or duration — what it is to 
dwell forever with devouring fire, or at God's right 
hand, where there are pleasures for ever more — it 
will greatly moderate your desires for carnal things, 
invest Christianity with a sacred attraction, and 
stimulate you to that course of holy living in which 
you will w r ish to be found at the end. 

If we contemplate life simply as a place of ani- 
mal enjoyment, of dressing, eating, drinking, etc., 
how insignificant it appears, when we make a due 
deduction for disappointment, sickness and death ? 
But when we look at it in relation to the objects now 
placed before you — when we consider these as the 
ends it was intended to promote — how solemn and 
momentous does it appear ! 

With such claims upon you, and such issues hang- 
ing upon your steps, how should you proceed — what 
is your present duty ? The text answers : " In the 
morning sow thy seed." If a parent was to say to 
his son, in spring, that he expected him to raise him 
a crop of fruit, he would know that his duty then 
was to sow the seed. Your experience in the course 
of nature, and the products of earth around you, is 
sufficient to enable you to feel certain that there 
can be no fruit in harvest time, if the seed to pro- 
duce it has not been sown at the proper season. 
You know, too, that the fruit gathered, the harvest 
reaped, partake of the nature of the seed sown. 



COUNSELS TO THE YOUNG. 281 

You never expect to gather wheat from corn seed, 
apples from pines, or figs from thistles. 

The same analogy applies throughout nature, to 
the instruments that form our characters, not less 
than those that minister to our animal wants. The 
connection is not more certain between the seed of 
corn or wheat, and its natural product, than that 
existing between your early habits, principles and 
conduct, and their results upon your after character 
and destiny. What you are in youth, you will be 
at middle life, at old age and through eternity, with 
this exception — -there will be an accumulation at 
every step of your progress. We can appeal to the 
aged for evidence of the fact, that man reaps in 
after life the fruit of the seed he has sown in his 
youth. Whether they be good or bad, every one 
finds himself swayed by the passions, principles, 
habits, modes of thinking and acting, which he cul- 
tivated in his youth. Yes, there is some bitter ex- 
perience that could testify on this subject, if it were 
permitted to speak. There are many now feeling 
bitterly the folly of their early course, and lament- 
ing over the bias given to their character, temper- 
ament and habits, which, though they now condemn, 
they cannot correct. 

My young friends, you have not yet reached this 
point — there is not yet such sternness imparted to 
your habits, such unalterable shape to the mould of 
your character, as to render improvement hopeless. 
You are now at the crisis of formation. The ele- 
ments are in commotion which will fix your destiny, 



282 COUNSELS TO THE YOUNG. 

and every moment of your experience is giving 
them shape and firmness. Say not that you will 
suspend their action for a season, till you take your 
fill of youthful pleasure, and then commence the 
process of moral formation — of mixing your future 
potion, and sowing the seed of your coming har- 
vest. Whatever you sow, such will you reap ; and 
you must sow — you must come in contact with in- 
fluences — you must think, and feel and act, — and 
the character of these will determine the character 
of your future destiny. Oh, take care, I beseech 
you, into what mould you are cast — w 7 hat influen- 
ces you admit to rule your hearts — what principles 
you imbibe — what tempers you cherish — what as- 
sociations you form- — what line of conduct you fall 
into. Your hearts and characters are now yielding 
and susceptible — they will receive almost any im- 
pression—can be wrought into almost any form or 
texture— -can be raised to the highest point of vir- 
tue and happiness, or sunk to the lowest grade of 
vice and misery. The brightest names on the pages 
of history, were once as little known as yours ; and 
the bloodiest tyrant, the vilest being that drags 
along a w r retched existence, were once innocent 
babes, and perhaps promising youths like yourselves. 
Think of the early days of Franklin, Fuller and 
Carey, to say nothing of a host of others. The 
first was a printer, the second an obscure farmer's 
son, and the third a shoemaker. But what philoso- 
pher has reached a higher point than Franklin ? 
Whose theological opinions are more extensively 



COUNSELS TO THE AGED. 283 

felt than Fuller's ? And what missionary fills so 
wide a place in the public mind, or has set in mo- 
tion so many agencies to bless the heathen, as 
Carey ? To-day he is reaping the harvest of the 
seed sown in his early days, in the conversion of 
many heathen, and the glories of his fathers pres- 
ence where he dwells. The little one has become a 
thousand — the small rivulet has widened into a 
sea — and the mustard seed of grace, sown in 
youth, is now bearing rich and abundant fruit in 
heaven, to the glory of God and the inexpressible 
joy of his soul. 



SERMON XXII, 



COUNSELS TO THE AGED. 
And in the evening withhold not thine hand. — Ecclesiastes 11: 6. 

Several considerations unite in awakening a feel- 
ing of hesitation in addressing the aged, which we 
did not feel while addressing the young. There we 
had the benefit of experience ; here we have it not. 
And although observation, and the recorded experi- 
ence of others, furnish a criterion by which we may 
speak with certainty to the cases of the aged, yet 



284 COUNSELS TO THE AGED. 

it cannot give that confidence and point which be- 
long to an address founded upon personal experi- 
ence. We may read about repentance, and our 
views, as to its theory, may be correct ; but what 
mere theorist can speak to the contrite soul, labor- 
ing under a burden of conscious guilt, like him who 
has had personal experience in contrition ? We 
may imagine how the afflicted feel, and how they 
ought to take their misfortunes, and act under 
them ; but who is prepared to counsel the bereaved 
bosom, but those who know from experience what 
it is to be bereaved ? And so we may imagine how 
persons feel at any stage of life before us, but it is 
only experience that can teach us fully. 

There is something, too, venerable in age. Our 
Creator has impressed upon our nature a venera- 
tion for white locks and time-worn forms, that the 
deepest depravity cannot erase. Such a sacred- 
ness does age throw around a person, that it some- 
times protects him from the punishment due to his 
crimes; he entirely escapes, or is patiently borne 
with, when a younger person would be promptly 
visited with chastisement. Yes, I awfully fear that 
venerable age has often made sin and irreligion 
venerable, while the repugnance that is felt at ex- 
posing and punishing the faults of the elderly, ren- 
ders the prospect of their amendment more hope- 
less. 

There is, moreover, something final associated 
with an address to the aged. There is something 
peculiarly affecting and responsible in parting words 



COUNSELS TO THE AGED. 285 

and last admonitions. When we call to mind the 
last sentences we uttered in the ears of those who 
have taken their final leave of us, with what im- 
portance are they invested ? How often do we 
wish that that last interview had been differently 
conducted ; that the theme of conversation had been 
more religious, and the manner more serious and 
urgent ? Who can tell, till the scenes of eternity 
are unfolded, how much we may have done for 
weal or woe, during the last few minutes we spent 
in talking with a departed friend ? And, whenever 
we speak to the aged, the responsibility of a last 
address falls upon our spirits with all its weight 
and solemnity. The young may, but the aged we 
know must, soon die. And ministering to the final 
turn of their thoughts, feelings, conduct and destiny, 
would awaken peculiar feelings in the breast of an 
angel. 

I hope, therefore, fathers and mothers, that you 
will sympathize with the embarrassment I feel in 
addressing you, and that you will receive with can- 
dor and personal application, the suggestions I now 
offer, with diffidence, to your consideration. 

I wish, first, to call some things to your remem- 
brance, and then to point out, briefly, the manner 
in which I think your evening hours should be em- 
ployed ; I mean the evening hours of your life. 

And it deserves, first, to be mentioned, that you are 
under peculiar obligations to your heavenly Father, 
which should be gratefully acknowledged. Besides 
what you owe on the score of your creation, preser- 



286 COUNSELS TO THE AGED. 

vation, and the innumerable blessings which have 
been bestowed upon you, their long continuance 
adds much to their claim upon your gratitude. In 
this respect you have been more highly favored 
than many of your fellows. You look in vain for 
many of the companions of your childhood and 
youth ; you meet them not in the scene of business; 
you see them not in the sanctuary. You hear not 
their voice in the house of prayer and praise. 
Their bodies have returned to the dust as they were, 
and their spirits to God who gave them. But the 
hand that brought them down in youth and man- 
hood, has maintained your going, and has length- 
ened out your stay to a good old age. In the midst 
of disease, accidents and death, through sickly sea- 
sons and hair-breadth escapes, you have passed the 
summer and the harvest of life, and are now in the 
shade of its evening. What do you owe to this 
distinguishing power ? In what way can you repay 
the power that has upheld, the wisdom that has 
guided, and the mercy that has supplied you, through 
so many years ? Think of this, my friends, when 
your spirits are disposed to murmur ; think of it, 
when tempted to withhold your hand from the cause 
of God ; think of it, when disposing of the substance 
which ] b has so long lent you. 

And aext, let me remind you, that you have done 
a good deal of something. You have had much to 
say and do in the affairs of life. From your senti- 
ments, feelings, words and conduct, an influence 
has gone out, that will widen and deepen through 



COUNSELS TO THE AGED. 287 

eternity. For yourselves, you have shaped a char- 
acter for blessing or cursing, for a crown of glory or 
an eternal weight of wrath. Many others you have 
helped to save or destroy. The cause of God has 
been advanced or retarded by your existence. Im- 
portant measures have succeeded or failed through 
your instrumentality. You have impressed the 
lineaments of your character upon your families, 
and upon the circle of your acquaintance in two 
generations. Numbers have already gone into eter- 
nity with the sentiments and impressions which 
they received from you, and numbers more will fol- 
low. Job says : " Every man shall draw after 
him, as there are innumerable before him." What 
you have done, is not to be seen in the immediate 
effects. You have set causes in motion that will 
operate long after you shall cease to act. You 
ha.ve been sowing seed, making moral impressions, 
that will germinate and bear fruit long after you 
are laid in the grave. In a word, my friends, there 
is an eternal effect consequent upon every thing 
you do. Whatever you set in motion, keeps on in 
its influence with increased momentum. Whatever 
chord you touch, will vibrate through eternity. 
" The most casual remark lives forever in its effects." 
And when you call to mind how many impulses 
you have set in motion, how many hearts you have 
influenced, how many chords you have touched, 
who can estimate the good or the evil that will 
arise from the course you have pursued ? Though 
you are setting here to-night with no visible link 



288 COUNSELS TO THE AGED. 

between you and eternity, your influence is felt in 
heaven and hell ; to the one or the other place you 
have drawn, you will draw, innumerable souls ! 

But let me especially remind you, that jthe part 
you are acting at this closing period of your life, is 
invested with peculiar importance. There is a 
weight and authoritativeness about the the opinions 
and conduct of the aged, which those of younger 
persons cannot have. From their long experience, 
the supposed maturity of their judgments, and the 
subdued calmness of their passions, they are natu- 
rally looked up to for sound views and a well-ad- 
vised course of conduct. Hence, they become 
models to younger persons, and their opinions and 
example will give law and direction to the rising 
generation. If, therefore, age and experience have 
thrown a sacredness around your character, which 
younger minds are proud duly to reverence, remem- 
ber, it gives you an influence over them 5 which will 
affect deeply their personal interests for eternity, 
and all others who shall be influenced by them. 

With these important facts before us, an in- 
quiry arises of great concern to you — how does 
it become you to act at this crisis of your being ? 
To which I reply, that you should be especially 
devoted to religious interests, and devoutly employed 
in getting your spiritual affairs in readiness for your 
departure. The claims of the soul and of religion, 
always supreme, are especially so towards the 
close of our earthly career. And there is not a 
more striking instance of the depravity and folly of 



COUNSELS TO THE AGED. 289 

man, than is often exhibited by elderly persons in 
their devotion to worldly pursuits. For what are 
they toiling — why are they so anxious about worldly 
affairs ? Their long experience teaches them that 
man, at his best estate, is altogether vanity, and that 
they never can derive from worldly substance the 
happiness which they crave. They have grasped 
the rose and felt the thorn repeatedly, and yet they 
are grasping still. Tormented, and well nigh ex- 
hausted with worldly cares, they continue to multi- 
ply them down to the last moment of their existence. 
In the case of the young, who are anticipating 
many coming years, we are not surprised to see such 
devotion to worldly pursuits ; but in the case of the 
aged, who know that they must soon hasten away 
from every thing they have treasured up, but their 
sins or virtues, such earthly enthusiasm must ap- 
pear surprising and painful. We are not here 
speaking of some extreme cases of romantic zeal 
for worldly interest, nor altogether of the passion for 
accumulating property. We embrace more ordinary 
cases of enslavement to the flesh — of following the 
impulses of depraved nature with such eagerness, 
and with a consciousness that its fires must soon be 
extinguished. The feeling that naturally rises in 
the heart, is, that the aged have lived long enough 
for the flesh — that now their great and almost exclu- 
sive business should be, to fit their spirits to stand 
before God. 

But a course directly the opposite of this, often 
falls under our observation. While the phantoms 
13 



290 COUNSELS TO THE AGED. 

of earth are pursued with the same steadiness and 
zeal, their interest in religious duties becomes di- 
minished, and their efforts relaxed. While the 
same punctuality is maintained in meeting worldly 
obligations, and in providing for the animal wants 
of themselves and friends, the obligations of a reli- 
gious profession, and of their relation to God, are 
thrown aside or carelessly attended to ; and the 
affairs of their souls presumptuously thrown upon 
the mercy of God. How often are the aged found 
excusing themselves from religious obligations, on 
the ground that they have done their share, have 
borne the burden and heat of the day, and that hence- 
forward it is their privilege to rest and look on 
while others labor. If any of you, my brethren, 
have feelings like these, suffer me to ask why you 
do not, in the same way, excuse yourselves from all 
other duties and responsibilities ? Do you answer r 
that you are bound to provide necessaries for your- 
selves and families as long as you live ? I grant it ; 
but ask again, are you not bound by a higher obli- 
gation to provide for the souls of yourself and 
family, and to do your part for the cause of God, as 
long as you live? By what law are you more 
bound to provide for your body than your soul, and 
to seek supplies for your families, in this life more 
than in the life to come ? And the question will 
come with more force, if you will but consider that 
the far greater portion of your life has been spent 
in providing for the flesh, and that some of you have 
but recently commenced your religious course. 



COUNSELS TO THE AGED. 291 

There is not, perhaps, a single week of all your 
past life, in which you were not more active for 
carnal than spiritual things, while you can number 
years spent exclusively in the service of sin and the 
world. And yet do you feel bound to be active in 
your temporal affairs, while, at the same time, you 
may innocently drop the claims and duties which 
God has imposed upon you. 

By what process of thought, or argument, can 
you arrive at such a conclusion ? It cannot be that 
you think your obligations to the flesh, are stronger 
or more lasting than those that you are under to 
God. It cannot be that you think more depends 
upon your meeting the claims of the flesh than upon 
your meeting the claims of your Maker. And it 
certainly cannot be that you are in any fear of over- 
paying him — of being too devoted and active, and 
persevering, in the work of your Lord. Nor is there 
any circumstance or change that can excuse you, 
for your obligations do not rest upon your fellow- 
men, or outward circumstances, but upon the char- 
acter and will of God. Whatever your fellow-men 
may be or do, your obligations to God are the same. 
When his character shall change, and his law shall 
relax its hold upon you, or cease to be what it is, 
then may you cease your acts of obedience, and 
abdicate the place he has appointed you in his 
moral government. But as he and his law are un- 
changeable, such are also your obligations ; and 
while you are capable of acting, you are sacredly 
bound to act for the glory of God. If you are re- 



292 COUNSELS TO THE AGED. 

quired in the morning to sow your seed, you are 
equally required in the evening not to withhold 
your hand. 

Instead, therefore, my brethren, of slackening in 
your spiritual duties, let this be the department 
where your fervency and zeal shall be increased. 
Lay the world aside, and all its distracting cares, 
as far as is consistent with the lawful demands that 
are upon you. Turn your thoughts and anxieties in 
upon the state of your hearts, and, imploring the 
teaching of the Holy Spirit to guide your search, 
seek to know how the matter stands between you 
and your God. Look to your spirit, your habits, 
your conduct, and see if there is nothing that ought 
to be corrected — nothing that ought to be supplied » 
before you are laid upon your dying couch ; — search 
closely, to see if you are built upon the founda- 
tion of the apostles and prophets, Jesus Christ him- 
self being the chief corner-stone — or whether you 
are trusting to an arm of flesh, and building your 
hopes of safety upon the imagined worthiness of 
your deeds, or the innocence of your depraved na- 
ture. Draw nearer and nearer to the cross of 
Christ ; for it is this that will open a deep vein of 
repentance in your heart for all your past follies — 
it is this that will heal your spiritual diseases, calm 
the irritability which generally accompanies age, 
quicken your devotional feelings, and shed upon you 
the radiance of heaven. But especially should you 
draw near the cross, because it is upon this you 
will wish to lean when you expire. 



THE BENEFIT OF SORROW. 293 

Am I speaking in the hearing of one who has 
lived to the evening of life without having put his 
hand to the work of the Lord — who has not even 
commenced the needful preparation for death and 
eternity ? If I am, I call upon you, my friend, to con- 
sider what a merciful God is yours, in that he has 
borne with your sinful neglect so long. I call upon 
you to consider what a wicked heart must yours 
be, to slight such goodness: and I urge you to an 
immediate and diligent attention to the things 
which belong to your everlasting peace. 



SERMON XXIII, 



THE BENEFIT OF SORROW. 

Sorrow is better than laughter: for by the sadness of the counte- 
nance the heart is made better. — Eccl. 7 : 3. 

There is in human nature a fondness for gaiety 
and mirth. The heart of man shrinks from the 
scene of affliction, and reluctantly enters upon those 
sad offices which he feels to be due to a fellow suf- 
ferer. The house of mourning and the sad counte- 
nance, are repulsive. They read us lessons con- 
nected with our own destiny, which we are unwilling 
to hear. There is, with many, a constant struggle 



294 THE BENEFIT OF SORROW. 

to keep serious thoughts out of their mind, to 
quench every sad emotion, and to keep their spirits 
bright and cheerful. They seem to look upon this 
earth as play ground, where their chief business is 
to amuse themselves as much as possible ; and they 
may have fallen into the common but erroneous 
opinion, that feeling proceeds from weakness, and 
that a sad countenance is injurious. I am ready to 
admit, that there are some too much disposed to look 
on the dark side of human life — to live too much 
among the tombs — to cherish their losses too intense- 
ly ; but, I think, a far greater proportion run into 
the other extreme, and spend their days in too much 
lightness and mirth. I think there is too great a 
tendency to make light of serious things, to calm 
down the feelings, to shake off sadness, and divert 
the mind of the thoughtful and afflicted from the 
scene of their suffering to objects more cheerful. I 
believe we have lived too much under the impres- 
sion that it is dangerous to indulge sorrow ; and 
hence, when affliction has approached, the effort 
has been to get clear of all thought and feeling of 
it as soon as possible ; and he that could soonest re- 
gain a cheerful mood, has been thought to evince 
the greatest strength of mind, the highest degree of 
virtue, and the greatest submission to the Divine 
will. Hence, we have not only aimed at this our- 
selves, but when our friends have been afflicted, the 
object has been to inspire them with cheerfulness as 
soon as practicable. We have gone to them with the 
studied message, have put on false colors of joy, and 



THE BENEFIT OF SORROW. 295 

have forced a laugh, to arrest the attention of the 
mourners, and to get them into a more cheerful 
state of feeling. I believe this is sometimes proper — 
I believe that efforts should be made to cheer the deso- 
late ; but, I believe, it is often carried too far, and that 
we are altogether too much afraid to let sorrow have 
its course. That some indulge their grief to excess, 
is no more argument against its proper use, than the 
abuse of any thing else. For what purpose has 
God sent affliction, if he wants it so soon forgotten ? 
Why has he cut the strings of the heart, if he would 
have them so soon healed ? Why surround us with 
trouble and darkness, if he aims to make us* rrterry? 
The very instruments he employs, the very circum- 
stances he throws around us, shows that his object 
is to effect our hearts and to bring us into humility 
before him. 

Solomon did not think serious feelings and a sad 
countenance either undesirable or dangerous. He 
declares, that it is better to go to the house of mourn- 
ing than to the house of feasting ; for this is the end 
of all men ; and the living will lay it to his heart. 
That sorrow is better than laughter : for by the sad- 
ness of the countenance the heart is made better. 

So far from discouraging, he urges us to the house 
of mourning as the better place ; and to cherish 
sorrow^ because it is better than laughter. Not that 
they are better in themselves, or their immediate 
impressions, but better in their influence and results. 
The house of mourning is the end of all men ; — they 
may laugh as much as they please — they may shun 



296 THE BENEFIT OF SORROW. 

sad places as much as they choose — they may spend 
their life among the flowers, and keep up their spirits 
with music and dancing ; — but a house of mourning 
will be their end. Every house, sooner or later, 
must be a house of mourning ; and every human 
being, at no distant hour, must be an object of 
lamentation. It is right that every one should think 
of this approaching scene in his history — that he 
should be duly impressed with it, so as to be kept in 
a course of preparation for it. But how unfavora- 
ble is a house of feasting for this grave work? 
Here our animal passions are unduly excited, and 
in the intoxication of our pleasure, we forget that 
we are mortal— forget we have soon to die, and to 
stand up before our judge, to give our last account. 
But iii the house of mourning, the living lay this to 
heart. Here they see the frailty of their own ties — the 
bitter cup they must soon drink — the dark valley and 
shadow through which they must soon pass. Laugh- 
ter has its benefits and its proper times and places ; 
but sorrow is better, for when it makes the counte- 
nance sad, it makes the heart better. 

I. It calms its. improper passions and lusts, and 
affords an opportunity for reason and conscience to 
work. Man, though endowed with a rational na- 
ture, lives too much the slave of passions which are 
not superior to those which guide the beasts that 
perish. From earliest childhood his animal nature 
receives an undue proportion of his attention, and 
he makes a business of cultivating his pride, his re- 
venge, his avarice, and those more corrupt lusts that 



THE BENEFIT OF SORROW* 297 

war against the soul. Under this animal excite- 
ment, this constant whetting and exercise of his 
natural appetites, and especially of his sinful pas- 
sions, of course many errors are committed — much 
guilt is accumulated — conscience is lulled to sleep — 
reason has no time to act — or, if it speak, it is not 
heard, and the spiritual interests are neglected. But 
let affliction come — let death break in upon our 
ranks — let sorrow swell the breast, and sadden the 
conscience — and how calm and subdued every fleshly 
lust, every unholy desire, every emotion of ambition ? 
Pride is gone — resentment flies from the heart — and 
the bleeding soul sits at the feet of Jesus, to give a 
reasonable attention to the long neglected voice of 
conscience and inspiration. With what interest we 
can listen to the book that preaches of immortality 
— how loosely does life hang upon us, when 

u Our dying friends come o'er us like a cloud, 
To cool our brainless ardor." 

In this calm and subdued state, we can search the 
heart and see things we had not seen in the hour of 
passion and worldliness. We can take a proper 
view of every thing around us ; and the slumbering 
conscience, the neglected soul, begins to work and 
to assert its supremacy. 

2. Again. The sadness of the countenance makes 

the heart better, by weakening the hold of the 

world upon it. We are not generally aware of 

what a hold the earth has upon us — how much it 

13* 



298 THE BENEFIT OF SORROW. 

blinds our minds and hardens our hearts — how com- 
pletely it engrosses our attention and absorbs our 
affections — how much we are ensnared by its vain 
shows, biased by its carnalizing spirit, enslaved by 
its forms, and swallowed up in its interests. But 
let the depths of our sorrow be stirred until sadness 
spreads over the countenance, let some idol be 
snatched from our bosom, and we soon learn how 
enslaved we are to earth — we then feel how worth- 
less is everything around us — we then need no voice 
to tell us that all is vanity and vexation. Let the 
hour of extremity arrive, and we can feel how little 
use all the world can be to us, and the very object 
of former ambition and pursuit becomes one of pre- 
sent loathing and disgust. When the rich man 
mourns beside his treasures, and they coldly wit- 
ness his grief, without moving to help him ; when 
the scholar weeps in sadness among his books and 
his literary honors ; when a very Helena bleeds in 
anguish, surrounded by a multitude of emissaries ; 
ah I it is at this sad hour that the phantom breaks 
and the world recedes from our view. And, it is 
with a view of loosening this worldly power, by 
which we are kept from our duty, and from laying 
up treasure in heaven, that many afflictions are sent. 

" Our hearts are fastened to the world 
With strong and various ties ; 
But every trouble cuts a string 
And urges us to rise." 

3. By the sadness of the countenance the heart is 



THE BENEFIT OF SORROW. 299 

made better, because then we have a deep sense of 
important truths and of eternal things. 

In the general conduct of life, we treat shadows 
like realities, and realities like shadows. We zeal- 
ously spend our money for that which is not bread, 
and our labor for that which satisfieth not, but 
stupidly neglect the true riches. We grasp the airy 
nothing that shines before us, and enthusiastically 
watch the progress of political events ; but we are 
insensible to those which are bearing us into eternity, 
and which are making up our portion beyond the 
grave. We hear sermons upon the depravity of 
human nature, upon the importance of religion, the 
necessity of repentance, the value of the soul, the 
uncertainty of life, the claims of eternity. We may 
admit all this, perhaps, in theory; but ordinarily, how 
little we feel it ; how little impression do we receive 
from their announcement — how little influence do 
they exert upon our conduct ? But when we feel 
the bitter pains of disease and sorrow, how sen- 
sibly do we see the depravity of human nature ! 
When we see the frail tenement give way, when 
we see the once living form mingling with the dust, 
how important does religion become — how precious 
the assurance of future life; and how deeply we feel 
that we should diligently prepare for that future 
life, by giving ourselves up to the service of the 
Lord ? Then the salvation of the soul appears the 
one thing needful — eternity, the one great awful re- 
ality — and the treasures of heaven the only ones 
worth seeking. 



300 THE BENEFIT OF SORROW. 

4. This state of mind fits us for our duties, and 
stimulates to their discharge. It is then that we can 
pray with fervency and spirit — then we relish the 
Scriptures more than other books — then we meditate 
upon the works of God and commune with him — 
then we are ready to sympathize with the distressed, 
to forgive the guilty, to help the destitute ;— then we 
can hear the commands of God, and submit to them- 
There is no spiritual duty which is not congenial 
with a deeply serious state of mind ; and when the 
heart is afflicted and sad, there is nothing so sooth- 
ing to it as the solemn services of religion. When 
David was bereaved, he went into the house of God 
and worshiped. How many persons have been 
awakened by afflictions ? How many have resisted 
God until sorrow has subdued them ? Then they 
thought upon the Lord, and turned to him for help. 
How many Christians have been well-nigh eaten up 
with wordliness, have declined from the way of 
the Lord, till sorrow checked their progress and sent 
them on their knees to God ? Oh, how much of the 
spirituality and devotion of this day, spring from the 
sadness of the countenance ! How many more 
pages of Scripture does it cause to be read ; how 
many more prayers to be offered ; how much sin 
to be avoided ; how much more consecration to 
the Lord to be made ? If such be its effects, then 
surely it makes the heart better. 

5. Such a state of mind accords with our circum- 
stances and prospects. 

It must be admitted that our feelings should ac- 



THE BENEFIT OF SORROW. 301 

cord with our condition. You are shocked with in- 
difference in one exposed to imminent danger, and 
to see lightness and levity when everything around 
seems to mourn. Were there no danger or suffer- 
ing around us, and could we reasonably expect no 
sad changes, then we might dismiss our sad thoughts 
and feelings, and seek constant merriment. But the 
objects around us are sadly affecting. Beneath us 
are the dead — around us the dying. Every moment 
witnesses the death of thousands, while thousands 
more are lamenting their departure. Not only are 
we subject to sickness and disappointment, but 
death is preying upon us — our days are numbered, 
and are hastening to a close — we have soon to see 
our friends die, or they to witness our dissolution — 
every tie that binds to earth must be severed — every 
human passion must be quenched — every cherished 
pursuit be given up ; and the immortal spirit must 
plunge into eternity, to reap the fruits of the work 
done on earth ! Is it unsuitable to wear a sad coun- 
tenance under such circumstances ? Job covered 
himself in sackcloth and ashes in his affliction. Jere- 
miah lamented over the desolations around him. 
Paul preached weeping. But as earth is truly a 
place of weeping, so, on the other hand, one of the 
rewards of heaven will consist in wiping all tears 
from the eyes of the saints. And, hence, it is said, 
weeping may endure for the night, butjoycometh 
in the morning. 

6. Finally : The sadness of the countenance is 
not without its pleasure. There is a melancholy 



302 THE BENEFIT OF SORROW. 

pleasure as well as a cheerful one. There is a time 
when it is painful to laugh, to be thrown amid scenes 
of merriment and rejoicing ; while there is substan- 
tial pleasure in musing upon some sad event, in 
communing with departed spirits, and anticipating 
the hour when this mortal shall put on immortality 
— when the corruption of the grave shall spring 
again into life, and the broken ties of earth shall 
be re-united in heaven. Go among the afflicted in- 
habitants of earth, and ask them if they would part 
with their sad comforts — if they would be deprived 
of the privilege of sending their thoughts to the 
grave-yard — back to the happy moments that have 
fled — to the very scenes which wring tears from 
their eyes — for any consideration this earth can offer. 
No ; they rejoice though with trembling ; there is a 
cordial in their tears, and a sweet attraction in the 
very thoughts that sadden their countenance. There 
is a point of grief too deep for tears, and its corres- 
ponding point of joy, too deep for agitation. The 
most precious hours of the Christian are those when 
he looks melancholy in the eyes of a light-hearted 
world. When 

" In secret silence of the mind, 
My heaven, and thee, my God, I find." 



THE SAINTS 1 REST. 303 

SERMON XXIV. 



THE SAINTS' REST. 

PREACHED ON THE OCCASION OF THE DEATH OF HARDY WHITFORD, OF 
NEWBERN, N. C. 

There remaineth a rest to the people of God. — Heb. 4: 9. 

It is a peculiar excellence of the Christian reli- 
gion, that it just begins to unfold itself when other 
comforts fail. Friends, riches and honors, are with 
us but a few days. Reason and philosophy guide 
us with a feeble light to the tomb, and leave all 
in darkness. But here Christianity appears more 
prominent, more bright, more precious than ever. 
It links the broken tie with an eternal chain of be- 
ing ; it points to recovery from death, corruption 
and the grave ; to the re-union of kindred spirits in 
a purer state of existence ; and opens to the weary 
Christian pilgrim an abode of perfect and eternal 
rest. 

In the highest state of earthly prosperity, it will 
add infinitely to our sources of pleasure to connect 
with them the cheering prospects which Revelation 
opens to the Christian beyond the grave. From 
the very constitution and elements of our being, we 
require something more than perpetuity in the 
sources of our enjoyment, for them to make us hap- 
py. They must not only continue, but increase. 
No stationary state is a happy one. The miser 



304 THE saints' rest. 

must keep adding to his treasures, the epicure to 
his luxuries, the statesman to his renown, the 
scholar to his learning, the conquerer to his victo- 
ries — to be anything like contented. Progress is an 
essential element of happiness. But the man who 
has nothing but earthly comforts, has not even the 
advantage of perpetuity. Decay and termination 
are stamped upon everything around him. He is 
assured of a period, not very distant, when he will 
be stripped of all that he holds ; when the objects 
of his anxiety and affection, the results of his toil, 
the sources of his pleasure, will fall into other hands, 
to be used and transferred again, until they are ex- 
hausted by age or extinguished in the general con- 
flagration. Even he himself must sink from his 
present position, must lose his strength and vivacity, 
and find concealment in a narrow clay tenement. 
With these thoughts attaching themselves to every 
earthly object upon which the eye can rest, where 
is the man, where is the station in life, that would not 
be unspeakably more happy by the addition of the 
prospects that Christianity opens beyond the present 
scene ? It not only discloses perpetuity of existence, 
but enlargement of capabilities and enjoyments. It 
causes strength to succeed weakness ; health, dis- 
ease ; rest, exhaustion. 

And, if in a state of great prosperity, if with all 
the happiness earth can afford, man would be infin- 
itely improved by the prospects of Christianity, 
they seem to be especially needful for those laboring 
with infirmities, disappointments and affliction. 



THE SAINTS 9 REST. 305 

And who can claim exemption from these ? Who 
can stand up free from painful infirmities, a stranger 
to disappointment and sorrow ? Where is the 
peaceful bosom, the perfectly happy mind ? It is 
not to be found in this vast world. This never was 
intended as a state of rest, or of perfect enjoyment. 
It belongs to another and a better place, to bring us 
to the long desired point of perfect peace. There 
are many trying to be happy here, and that without 
the aid of religion. Money, honor and sensual 
gratification are looked to, to satisfy the cravings of 
an immortal mind ! But who finds in these the de- 
sired satisfaction ? It is Solomon, who saw the 
world in its most favored aspects, and enjoyed its most 
envied resources ; it is all history, universal observa- 
tion and individual experience, that proclaims : " All 
is vanity and vexation of spirit." Who does not find 
in his comforts the elements of sorrow ? In his 
possessions, the sources of danger ? In his distinc- 
tions, the excitements of envy and detraction ? In 
his affections, the seeds of anxiety and anguish ? 
And in his connexions, the pledges of painful be- 
reavement? How many, worn out with anxiety 
and toil in the pursuits of the flesh, have to turn at 
last to the gospel for a little solace, and to find a 
prop upon which they can lean their head in a dying 
hour. 

Nor is the Christian, with all his advantages, free 
from trouble while in the present world. With the 
words of David: "Many are the afflictions of the 
righteous ;" and those of Christ — " In the world ye 



306 THE saints' rest. 

shall have tribulation ;" and those of the text — 
* There remain eth a rest to the people of God," 
which imply that it is not to be realized here ; with 
all this before them, there are many who enter the 
Christian course, expecting henceforward exemption 
from evil, and uninterrupted peace and prosperity. 
Hence, when infirmities are felt, when temptations 
assail, when afflictions come on and darkness hangs 
over their prospects, they hastily conclude they are 
deceived, and give all up in despair. This painful 
result very often originates in a misapprehension of 
what Christianity immediately accomplishes for us. 
It proceeds upon the supposition that it makes us 
immediately perfect, and that we realize at the be- 
ginning, what only is found at the close of the Chris- 
tian course. But Scripture, reason and fact, teach 
us a very different lesson. The most illustrious 
examples of piety recorded on the pages of Reve- 
lation, are also examples of infirmity and painful 
affliction. Isaiah says : " I am a man of unclean 
lips," and exclaims, " my leanness, my leanness, woe 
unto me." Job, upon a closer acquaintance with 
his heart, cries out, " I abhor myself, and repent in 
dust and ashes." David, the man after God's own 
heart, confesses his sin, and mournfully prays, 
'• Create in me a clean heart, O God, and renew a 
right spirit within me." And Paul, who seemed to 
rise above all other human beings, has recorded his 
experience to this effect : " I know that in me (that 
is, in my flesh) dwelleth no good thing. For I de- 
light in the law of God after the inward man ; but 



THE saints' rest. 307 

I find another law in my members, warring against 
the law of my mind, and bringing me into captivity 
to the law of sin and death, which is in my mem- 
bers. O wretched man that I am ! who shall deliver 
me from the body of this death?" Such examples 
show, beyond a doubt, that Christianity does not, in 
this state, make us entirely perfect. And it cannot, 
in the nature of things, make flesh and blood per- 
fect, upon which it acts only by restraint. In re- 
generation, man's physical powers and passions 
undergo no radical change. It is the mind that is 
changed, and this changes the tendency of all the 
rest. Here a holy principle, holy affections and 
motives are implanted, and these prompt to the cru- 
cifixion of the flesh, with its affections and unholy 
lusts ; keep the body under and bring it in subjec- 
tion, which would otherwise run to sin. Hence, 
Christianity is carrying on the work of sanctifica- 
tion here, preparatory for perfect rest hereafter. 
It involves a warfare, as it is fitly represented in the 
Scriptures, from which none are discharged, till the 
last enemy, death, is destroyed. As soon as a man 
enters the Christian course, he commences war with 
the world, the flesh, and the devil. Within, there are 
passions which disturb his peace ; and without, are foes 
to hinder his progress. Within him there is a law, 
warring against the law of his mind, and bringing 
him into captivity to the law of sin and death ; and 
around him are instruments, busy agents acting 
upon it, drawing him away from his duty and God, 
and leaving him a victim of self-reproach and Di- 



308 the saints' rest. 

vine displeasure. He walks through an enemies' 
land, where Satan as a roaring lion is ever seeking 
whom he may devour ; and everything he gains, 
every advance he makes, is the result of conquest. 

Nor is there any suspension in this warfare, while 
life continues. The adversary never sleeps ; sin 
never ceases its solicitations, and always increases 
its activity and urgency as we grow slack, that it 
may occupy every vacant thought, and engage 
every idle energy. A boatman, going up a rapid 
current, must keep his oars in continual motion, or 
he will go downward with the stream. The stream of 
sin on earth is wide, its current is rapid ; the Chris- 
tian encounters incessant opposition, and his resist- 
ance must be incessant if he would make any 
advancement towards heaven. With such a con- 
flict as this, we cannot associate the idea of rest. 
And yet, laborious and painful as it is, it must be 
encountered by us all, or something worse will fol- 
low. We must fight and conquer in this war, or 
die — die eternally. For the moment it may seem 
more pleasant to yield to the current, and glide 
along upon the bosom of the stream ; but when 
plunged in the deep below, its folly will be felt. 
And, for the present, it may seem more agreeable to 
sinners to yield to sin, than to resist it ; but when it 
plunges them into the abyss of despair, they will 
feel and moan their madness, while they will ap- 
plaud the wisdom of the Christian who crucified 
the flesh rather than lose his soul, and painfully 
toiled for a moment, that he might rest forever. 



THE saints' rest. 309 

Besides these spiritual conflicts, which are pecu- 
liar to Christians, they have an equal share of those 
afflictions which are common to humanity. Like 
others, they are subject to disappointment and ad- 
versity. Like others, they are pained and consumed 
by disease. Like others, their friendships are sun- 
dered and their earthly hopes are blasted. Nay, in 
these respects, there is reason to believe that they 
have a larger portion of affliction than others. Their 
Heavenly Father sees it necessary to lay the chastis- 
ing rod upon them in this way, to wean them from 
this world, to get them to repose all their trust in 
him, and to purify them for an inheritance with the 
saints in light. Hence, it is said : ' ; My son, despise 
not thou the chastening of the Lord, nor faint when 
thou art rebuked of him. For whom the Lord 
loveth he chasteneth, and scourgeth every son whom 
he receiveth. If ye endure chastening, God dealeth 
with, you as with sons ; for what son is he whom 
the father chasteneth not? But if ye be without 
chastisement, whereof all are partakers, then are 
ye bastards and not sons. Furthermore, we have 
had fathers of our flesh which corrected us, and we 
gave them reverence : shall we not much rather 
be in subjection unto the Father of Spirits, and 
live? For they, verily, for a few days chastened 
us after their own pleasure ; but he for our profit, 
that we might be partakers of his holiness. Now, 
no chastening for the present seemeth to be joyous, 
but grievous ; nevertheless, afterward it yieldeth 
the peaceable fruits of righteousness unto them who 



310 THE SAINTS' BEST. 

are exercised thereby. Therefore, lift up the hands 
which hang down, and the feeble knees." 

But, however various and pressing the afflictions 
of the Christian, he is sustained and cheered under 
it all with the prospect of rest— perfect rest — which 
remaineth for him, when his toils are over, in the 
bosom of his Father and the mansions of eternal 
glory. Here he is assured of rest-— a rest that re- 
maineth ; when all beside is gone, this will remain ; 
after numberless ages have rolled away, this rest 
still remaineth — remaineth forever. Here tempta- 
tions will no more assail ; disease will no more en- 
feeble ; toil no more exhaust ; cares no more dis- 
tract ; and death no more sunder friendships. But, 
far from all afflicting or fatiguing causes, they 
will rest with Jesus and be blest ; while angels 
above, and saints below, can sing— 

" Happy soul, thy days are ended. 
All thy mourning days below." 

And then, when the end is reached, when the rest 
that remaineth is realized, we shall approve the 
way along which God has led his afflicted people. 
We should be incapable of rest, if we knew nothing 
of fatigue or exhaustion. Food is sweet only to the 
hungry, and rest to the laboring man. Did not the 
spirit become weary here, it would not be anxious 
to depart and be with Christ, which is far better — 
it would not have such a relish for heaven — it could 
not receive so large a measure of its felicity. The 



THE SAINTS' REST. 311 

Apostle saw the tendency which present suffering 
has to give a capacity for future blessedness, and 
hence he exclaims: " Our light affliction, which is 
but for a moment, worketh out for us a far more 
exceeding and eternal weight of glory." 

But, my hearers, there is another feature in this 
subject which deserves consideration, and that is, 
for whom does this rest remain ? It is not said that 
rest remaineth for all men, or all classes of men, 
but only for the people of God ; and it is not a mat- 
ter of uncertainty who these are. God says : " Ye 
are my friends, if ye do whatsoever I command you." 
" My sheep hear my voice, I know them, and they 
follow me." To know, love, and do the will of God, 
constitute the character of his people. For all 
others there is no rest — the word of God promises 
none, " Say ye to the righteous that it shall be well 
with him ; for they shall eat the fruit of their doings. 
Woe unto the wicked ! it shall be ill with him ; for 
the reward of his hands shall be given him." te If 
ye live after the flesh ye shall die ; but if ye through 
the spirit do mortify the deeds of the body, ye shall 
live." " There is no peace to the wicked, saith my 
God." The past is burdened with regret, the pres- 
ent with discontent, and the future with fearful fore- 
bodings of coming wrath. They find no pleasure 
in contemplating the majesty of God's character, 
the immortality of the soul, or a boundless eternity. 
These are sources of terror rather than of pleasure, 
even in prospect. And, if appalling in the distance, 
how will it be when brought in contact ? If the 



312 the saints' rest. 

anticipation is fearful, what will be the reality, 
" when the Lord Jesus shall be revealed from heaven 
in flaming fire, taking vengeance on them that 
know not God, and obey not the gospel of our Lord 
Jesus Christ ?" 

Hardy Whitford was forty-six years old last Jan- 
uary. For eleven or twelve years he has been a 
worthy and valued member of this church ; and for 
some years past he has filled with efficiency the 
office of Treasurer. The excellence of his charac- 
ter and life require no comment from me, before 
this audience, who knew him from youth to man- 
hood, and with whom he has been associated in 
various relations. And if I give a passing notice to 
a few particulars, it is more for the benefit of the 
living than it is to confer honor upon one who is 
above the influence of censure or applause. Truth, 
economy, industry and fidelity, were prominent traits 
in the character of the deceased. He had that 
practical good sense, that strict regard to justice, 
and those business habits which qualified him for 
usefulness as a citizen ; and hence, the frequent calls 
upon him as a magistrate, a commissioner, or a 
special warden of the poor. He was the affection- 
ate, faithful husband ; the kind, indulgent father ; 
the lenient master ; the peaceable and generous 
neighbor. But what is better than all, he loved the 
Saviour, he loved the pure gospel, and was strongly 
attached to the Church of Christ. Being of a san- 
guine temperament, he was easily discouraged, and 
at some trying times he may have yielded to his 



the saints' rest. 313 

feelings and fears, to his own after regret, and the 
disadvantage of the cause. But he had, and cher- 
ished to his dying hour, a strong attachment to his 
church and the great subject of religion ; and, until 
his infirm health prevented, he was a regular attend- 
ant upon public religious services. His affliction 
was lingering. He literally wasted away. In the 
early part of it he seemed a little disquieted and 
unresigned, which arose in part from a constitutional 
restlinesss under disagreeable circumstances ; partly 
from his attachment to friends whom he felt he was 
about to leave, and partly from the absence of that 
tenderness and peace which he had formerly felt in 
the service of God. He never regretted having re- 
posed his confidence in Jesus Christ ; having dedi- 
cated himself to the service of God ; having con- 
nected himself with the church ; but he did regret, 
at this period, that he had not been more faithful, 
more devoted, and that he had suffered the cares of 
the world to impoverish his spirit, to weaken his 
strength, to diminish his religious joys. But, as his 
disease advanced, his spirit seemed gradually sub- 
dued to resignation and peace ; and in his own em- 
phatic language, "as the world receded he felt 
stronger and stronger." He regarded his affliction 
as a correction from his Heavenly Father, for the 
earthliness of his affections, and it had all the effect 
intended ; — to wean him from the world ; to make 
him more than himself in quiet submission ; and to 
prepare him for his flight to the world of glory. He 
had a large circle of friends, and a sufficiency of this 
14 



314 THE SAINTS REST. 

world's goods ; but these were not his source of com- 
fort in death ; it was the Christian hope, the cross 
of Christ, that cheered his dying hour. He retained 
his perfect senses to the last moment ; was not only 
willing, but anxious to depart ; and on one occasion, 
inquired of a friend if he could not assist him to go, 
asking him not to give him any more nourishment. 
And, finally, without a groan or a sigh, he laid his 
head " on Jesus' breast, and breathed his life out 
sweetly there." 

" Fly, ye profane, or else draw near with awe, 
For here resistless demonstration dwells. 
Here tired dissimulation drops her mask, 
Here real and apparent are the same. 

You see the man ; you see his hold on heaven ; 

Heaven waits not the last moment ; owns its friends 
On this side death ; and points them out to men — . 
A lecture silent, but of sovereign use. 
Life, take thy chance — but O for such an end." 



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